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BOOKS BY REV. WILBUR F. CRAFTS, Ph. D. 

S abbath for Man. Cloth, $1.50. 

The Civil Sabbath. Paper, 15c. 

Practical Christian Sociology. Cloth, $1.50. 

The March of Christ down the Centuries. ("Social Progress" 

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Worship, Chapel Exercises, etc. Paper, 15c. 
Must the Old Testament Qo ? Cloth, 30c; paper, 15c. 
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Before the Lost Arts. Cloth, 40c; paper, 25c. 
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Successful Men of To=day. (Revised and Enlarged.) Cloth, 75c; 

paper, 25c. 



BY REV. AND MRS. W. F. CRAFTS. 

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BY MRS. W. F. CRAFTS. 

Pocket Quarterly. 10c. each ; 40c. per year. 
Outlines for Primary Teachers. Paper, 10c. 
Letters to Primary Teachers. Cloth, 50c; paper, 25c. 
Songs for Little Folks. Boards, 35c. 
Little Pilgrim Songs. Boards, 35c. 

BY DR. AND MRS. WILBUR F. CRAFTS AND 
MISSES MARY AND MARGARET W. LEITCrL 

Protection of Native Races Against Intoxicants and Op ium. 

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Prices named include postage. Samples of reform leaflets and docu- 
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§Unumbtr % Sabbatfx bag to hn$ 
it Ijolg, jfe bags sjralt tjmn labor 
anb bo all tjrg ioorh ; but i\t %zhtrd\ 
bag is tbe Sabbatj) 0f % Iforb tj}g 
dob : in it tjron sjmlt not bo ang 
foorh, fyon, nor tjrg son, nor if)g 
bangjrte, tjrg manstrbant, nor ijjg 
maibswbant, nor tjjg rattk, nor tljg 
stranger tfmt is foitljin tj)g gates : for 
in si* bags % i^orb mab* J|,eabm anb 
*artjr, i\z sm, anb all tjrat in i\tm is, 
anb xmid\ i\t s*bmt{) bag : tojrmfor* 
i\t Ifrrrb MUsstfcr i\t Sabbat^ bag, anb 
fmllototb it. 

AND 

mcltne our ijearts to Uttp tijts ILato. 



THE 

SABBATH FOR MAN 

A STUDY OF 

THE ORIGIN, OBLIGATION, HISTORY, ADVAN- 
TAGES AND PRESENT STATE 

OF 

SABBATH OBSERVANCE 

WITH SPECIAL REFERENCE TO THE RIGHTS OF 

WORKINGMEN 

BASED ON SCRIPTURE, LITERATURE, AND ESPECIALLY ON A SYMPOSIUM 

OF CORRESPONDENCE WITH PERSONS OF ALL NATIONS 

AND DENOMINATIONS 

REVISED AND ENLARGED 
TENTH EDITION. 

[Copyright, 1894.] 



Rev. WILBUR F. CRAFTS, Ph.D., 

Author of " The Civil Sabbath" " Successful Men of To-Day" ''''Practical 

Christian Sociology" ^Protection of Native Races against 

Intoxicants and Opium" etc. 



" The Sabbath was made for man."— Mark 2 : 27. 

"The cause of God, the cause of nations, and pre-eminently the cause of the 
workingmen." — Catholic Presbyterian. 

"Here is a question where men who differ on other subjects may stand together. 
The Protestant and the Roman Catholic, the Lutheran and the strictest Puritan, 
have alike an interest in maintaining our Sunday law." — Rev. W. W. Atterbury, 
Secretary of New York Sabbath Committee. 



THE INTERNATIONAL REFORM BUREAU, 

103 Maryland Ave., n. e., 
WASHINGTON, D. C. 



vOn 



Ul* 



Leaping with Thee from seven to seven, 

'Till that we both, being tossed from earth, 
Fly hand in hand to Heaven." 



-WITH THT SEX/r ntu _DAY_R_CSX 



y 



— Faber, 




DR. HAEGLER S CHART. 



Beginning on Monday morning, each downward stroke marks the 
daily expenditure of energy, and the upward stroke the nightly re- 
covery, which does not rise quite to the height of the previous morn- 
ing ; so that there is a gradual decline during the week, which only 
the prolonged rest of the Sabbath repairs. The downward line shows 
the continuous decline of the forces when they are not renewed by 
the weekly rest. See Der Sonntag, vom Standpunkte der Gesundheitsp- 
/lege, etc. 



Trwa. Ufa" oJL^ 



THE SUNDAY LINE.' 



Merictiatf 

1 ' t s 




The days overlap on the Pacific, so that persons on different sides 
of the 180th parallel have the same sunrise and sunset, and yet with 
the one it is Saturday, and Sabbath with the other. Seamen change 
their calendar on crossing the 180th parallel, which is called "The 
Sunday Line" on that account. 



[From •" Day of Rest," by Rev. James Stacy, D.D., Ncwnan, Ga., 
by permission ,j also cut opposite. See Appendix (982), (985).] 




SABBATH MAP 

OP 

TNt WORLD. 

t-V&A. 

I. "Distpicts uncUr CKrJ-sliort Government* t6ot encourage $e J^rtglo-^rocncar 

1yf>« of SoVbotfi Observe nee. 
2. T^'lsWcts under Christie nG over^meots t&af eocouraaf tne Continental Sunc 

7r. "Bi«»tnc1s under Christie n Governmfcnts r8©t fevoro ^emi-£onfitvn1al ^>und 

4. T3i«tric*9 ur*ltr HW Kr4 class of CbrlslioaGovemroerils H^ cUt.nq.uisn HW 
Lorcls-T>ov only by Custom ftavirxj no 'punday Low . 




* £.r*Jar T^stPlCT* ««&«• &i fkcor^ Cla^cf |||lj| 

Christian Governments . ^^ 

fc. UncHr^t.oo Governments *&.cn dislioguisR t«e fjgljl 

Lord's -day by la>^ . HNflj 

7 £obba&le« countries. !^^ 

coitions ^ tftt ^abfoatf even In t*c« ^obbol* less I and* . J 



After the whole world had been completed according to the perfect 
nature of the number Six, the Father hallowed the day follow ing, the 
Seventh, praising it and calling it holy. For that day is the festival, 
not of one city or of one country, but of all the earth ; a day which it 
is alone right to call the day of festival for all people, and the birth- 
day of the world. — Philo, Creation of the World, chap. 30. 

This Fourth is not a commandment for one place, or one time, but 
for all places and times. — D. L. Moody, at San Francisco, Jan. 1st, 
1881. 

Christianity has given us the Sabbath, the Jubilee of the whole 
world, whose light dawns welcome alike into the closet of the phi- 
losopher, into the garret of toil, and into prison cells, and everywhere 
suggests, even to the vile, the dignity of spiritual being. — Ralph 
Waldo Emerson, Address to Harvard Divinity School, 1838. 

The use of the Sabbath, as it began, will end only with the world 
itself. — Bishop Horsley, Sermons, p. 444. 

The Lord's-day is not the day of God only, it is the day of human- 
ity. This is the true democratic festival — this day of God and man. 
And yet this is the day which certain friends of the people wish to 
deprive them of — false friends that cheat them with the name of Lib- 
erty, thinking only of their bodily needs, and not wisely even of those. 
■ — Pere Hyacinthe (M. Loyson), at Geneva Conference. 

The Sabbath stretches through all ages — affects all men in every 
period of time — distinguishes the true servants of God from the 
wicked, more than any other ordinance — upholds the visible profes- 
sion of religion before the eyes of mankind — keeps up the face and 
aspect of Christianity in the world — is the most direct honor that a 
man can pay to the name and will of the ever-blessed God— and will 
never cease in its authority here till our Sabbaths on earth give place 
to that eternal Sabbath of which they are the pledge, the preparation. 
— Daniel Wilson, Late Bishop of Calcutta, Seven Sermons on the 
Lord's-day. 



OUTLOOK. 

1884. 

Will the coming man keep the Sabbath ? If so, will it be his holi- 
day or his holy day ? Will Scotland's Sabbath displace the Conti- 
nental Sunday, or be displaced by it ? Will New England's restful 
and worshipful Sabbath extend its leaven at last to the Pacific coast, 
or will Cincinnati's convivial and commercial Sunday cyclone its way 
to the Atlantic ? 

Her recent riot, as I shall show, throws a lurid light en the curse of 
Sunday saloons, while, by contrast, statistics from Scotland, Ireland 
and Wales show the blessings of " Sunday closing." 

The recent discovery and publication of " The Teaching of the 
Apostles" shortens and simplifies the argument for the change of the 
Sabbath to the first day of the week, and suggests some improvements 
upon our usual modes of Sabbath observance. 

Recent archaeological discoveries in Assyria, China and elsewhere 
bring us new materials for the argument from Pagan traditions for the 
division of time by weeks and Sabbaths at the very beginning of 
human history. 

Recent movements in Europe shed fresh light on the Continental 
Sunday as related to labor and morals. 

These new developments in connection with the Sabbath call for a 
new consideration of the subject, that we may give the best possible 
reasons for the faith that is in us, to those who are not persuaded of 
the obligation and advantages of the Sabbath as a day of protected 
rest and worship. 

The Sabbath also needs a full consideration in all its aspects. A 
single sermon or article is apt to arouse more questions than it settles. 

The civil Sabbath and the religious Sabbath require separate but 
connected consideration ; so also the patriarchial Sabbath, the Jewish 
Sabbath, the relation of Christ and Paul to the Day, the change to the 
first day of the week, the relation of Romanism and the Reformation 
to the Continental Sunday, the ancient Puritan Sabbath, the modern 
Anglo-American Sabbath, together with the questions involved in 
Sunday railroads, Sunday mails and Sunday newspapers. 

These links in the argument for Sabbath observance cannot be 



IO OUTLOOK. 

Btrongly forged and interlocked in a leaflet or a lecture, but call for a 
series of papers. 

The Sabbath also requires a harmonious and connected treatment. 
The papers and addresses presented at Sabbath conventions make 
valuable books, but do not remove the necessity for a volume covering 
the whole subject in harmonized chapters. 

The Sabbath furthermore requires a treatment whose scope is not 
local but world-wide. Steam has brought the whole world into neigh- 
borhood ; the Bible has brought it into brotherhood. The Sabbath 
customs and laws of each land affect every other land. No city or 
nation liveth to itself. If the United States allows Sunday trains, 
Canada finds it next to impossible to wholly prohibit them. Lax Sab- 
bath observance in Christian lands, by means of their tourists and 
traveling merchants, weakens the Sabbath observance of missionary 
converts in heathen lands, where the Sabbath is the very citadel of 
Christianity. If the Continental Sunday grows better or worse, Great 
Britain and the United States feel the change at once in the living tide 
that flows thence by travel and emigration. Every large city is a 
miniature world in its population, and so feels the influence of every 
upward or downward movement of law, or sentiment, in any part of 
the earth. 

There is now no country where some do not keep the Sabbath, and 
whatever victories or defeats come to the cause of Sabbath observance 
in any land, affect it in every other. Nothing therefore seems so un- 
speakably selfish as for 'a man in this age to test the question as to 
what he may do on the Sabbath by asking, " Will it do me any 
harm ?" Every question about Sabbath observance should be meas- 
ured by its effect, not on " me" but on " man, 1 ' for whom in his world- 
wide home, " the Sabbath was made." 

In order to give such a world-wide view of Sabbath observance, I 
have gathered, by correspondence with more than two hundred per- 
sons, residing in nearly every nation of the world, reliable reports 
about Sabbath observance as it is, compared with what it was, and 
what it should be. Warned by the mistakes of other travellers, I have 
not relied upon my own observations as a transient visitor in most of 
these countries, but have supplemented and corrected my own impres- 
sions by conversation and correspondence with reliable residents in 
each case. These persons represent not only all nations, but also all 
denominations, and include missionaries, travellers, ministers, mer- 
chants, doctors, judges, lawyers, editors, policemen, railroad-men, and 
workingmen of all kinds, to whom grateful acknowledgment is due for 
the valuable aid which they have thus rendered. 



OUTLOOK. 



II 



INTRODUCTION TO ENLARGED SIXTH EDITION, 1892. 

This book has been revised* and republished in the very thick of the 
fight over the proposed Sundayf opening of the World's Fair. 

It is passing strange that our people have not all seen, in the recent 
turmoils of the French and Spanish republics, captivated by such ad- 
venturers as Boulanger and Balmaceda, each of whom nearly led his 
republic to suicide before he took his own life, that a people who 
spend their Sabbaths in toil, and play, and politics, can never develop 
enough intelligence and conscientiousness to safely and permanently 
govern themselves. 

But humanitarian and patriotic reasons for the Rest Day, strong 
as they are, cannt>t save it. Continental history proves that con- 
science must also be enlisted. God alone is a match for greed. We 
must preserve the Sabbath as the Lord's Day or we cannot save it as 
the Rest Day, the Home Day, the weekly Independence Day. This 
book is issued just on the eve of the World's Annual Week of Prayer 
for the Sabbath, the first week of April. The same week the Colum- 
bian Commission at its Spring meeting in Chicago will probably 
decide whether the World's Fair shall defy or obey the Sabbath laws 
of God and of our country. Surely this is a loud call to prayer, and 
whatever the decision shall be, we shall need to be instant in prayer 
to defeat defeat or to complete victory. 

* So far as the statements made in the former editions of this hook are not still ap- 
propriate, they have been changed or supplemented. To find all that the book con- 
tains on any topic, the alphabetical index at the end of the book should be consulted. 

_t While we recognize the proper use of the word " Sunday" in characterizing such 
things as are not in harmony with the law and design of the Sabbath, as, for example, 
" Sunday amusements," " Sunday excursions," " Sunday newspapers," we put on 
record our conviction that the proper designations of the day of rest and worship are, 
the Sabbath and the Lord's Day. — Resolution o/ the Western Pennsylvania Sabbath 
Association. 




THE KIND OF REPUBLICS HOLIDAY_SUNDAYS MAKE. 



12 OUTLOOK. 

INTRODUCTION TO SEVENTH EDITION, 1894. 

The Sabbath has won its Waterloo in the official votes at Washing- 
ton and Chicago on Sabbath-closing of the World's Fair, and if this 
victory is promptly and properly followed up in Congress §* and in 
our States and cities, the Continental Sunday of toil and dissipation, 
the worst of foreign invaders, will soon be driven from our land. 
Some have attached undue importance to the fact that after the Fair 
had begun with gates closed on the Sabbath in accordance with the 
Act of Congress and the agreement of the Chicago directors, the 
latter opened them in defiance of law, of contract and of commercial 
honor, and were subsequently allowed and finally compelled to con- 
tinue the opening through shameful legal technicalities. When the 
great events of this best of centuries are reviewed at its close, seven 
years hence, there will be few triumphs of Christianity in the field 
of politics or of commerce that will tower so high as the six victories 
in the Sabbath-closing campaigns, namely : (1) the Sabbath closing 
act of Congress, passed by a' three fourths vote in August, 1892 ; (2) 
the defeat in Committee, during the following Session of Congress, 
of a desperate effort to repeal the law ; (3) the decision of the federal 
Court at Chicago, through Judges Woods and Jenkins, June, 1893, in 
favor of the Sabbath on the only occasion when the main question 
was before the courts; (4) the confessed failure of Sunday opening, 
the greatest victory of all, for which we are indebted to " our friends 
the enemy ;" (5) the vote of the National Columbian Commission on 
July 11, against Sunday opening, 54 to 6 ; (6) the vote, on July 15, of 
the Chicago directors to the same effect, 24 to 4, another reversal of 
previous opinion. The writer was privileged to be at hand at the 
consummation of all these victories except the court decision, and 
felt beyond words their significance as indicating that the American 
people really value the Sabbath more than pessimists or even optim- 
ists have supposed. He found by circulating a petition among ex- 
hibitors that even more than the three-fourths that covered their 
exhibits were opposed to Sunday opening. This in behalf of the 
rich, and the Sunday non-attendance of more than three-fourths of 
the poor that were expected, together declare as did the act of Con- 
gress, the appreciation of the Sabbath by America's ruling majority. 



Introduction to Tenth Edition, 1902. 

This edition appears when the Sabbath is more attacked and less defended 
than ever before in our land. In a recent tour of our central States the 
writer found no place, not even small college towns, where anyone claimed 
that saloons were closed on the Sabbath. Conditions were worse farther 
West, but slightly better in the East and South. Even in Canada, Sabbath 
observance is losing ground. But wherever Christian citizens have made 
vigorous effort, this rising tide has been checked, notably in New England. 
Greatest of recent victories was the conditioning in xoor, of the Congressional 
appropriation to the St. Louis Fair on Sabbath closing, secured by 
"contract," aprovision drawn by The International Reform Bureau, which 
will prevent an exhibition of the French Sunday in celebration of the Louis- 
iana Purchase, and substitute, as the best of exhibits, The American 
Sabbath. 



INDEX 



Sabbath Map of the World \ 6 

Outlook 9 

I. Is the Sabbath Surrendered ?. .„. 21 

1. Hopeful Facts from Pagan Lands 24 

2. " " Continental Europe 50 

3. " " the Greek and Roman Catholic 
Churches 60 

4. Hopeful Facts from Great Britain 65 

5. Hope in the Attitude of the Great Men of To-day Toward 

the Sabbath 75 

6. Hope from the Survival of Sabbath Laws in U. S 82 

7. Hope from the Predominance of Evangelical Churches 

in U. S 83 

8. Hope from the Predominance of Rural Districts in U. S. go 

9. Hope from the Sabbath Observance in some large Cities. 91 

10. Hope from the Religious Conservatism of the Southern 

States 92 

11. Hope from the Improved Sabbath Observance in some of 

the Western States 94 

12. Hope from the Growth of the Prohibition Movement. ... 96 

II. Is the Sabbath Imperilled ? 99 

1. Perils of Legislatures 101 

(1). Repeals 101 

(2). Amendments 104 

(3). Ambiguity. 107 

2. Perils of Courts 112 

(1). Juries 112 

(2). Judges 114 

(3). Lawyers 118 

3. Perils of Enforcements and Non-enforcements 119 

4. Peril from National Habit of Law-breaking 124 

'5. Peril from Continental Sunday 126 

Continental Sundays in Russia 127 

" European Turkey 130 



Z"*' 5 **' 



14 INDEX. 

Continental Sundays in Bulgaria j * * * **.*.**.,**.. . 128 

" " Greece 132 

Italy i 32 

the German-speaking Nations and 

Denmark 133 

Continental Sundays in France and Belgium 147 

'" " Spain and Portugal 152 

The Continental Sunday in Mexico and South America 160 

41 Western Cities of U. S 165 

Sunday Opening of Museums 178 

III. Are Sabbath Laws Consistent with Liberty? 189 

1. Sabbath Laws Compared with those against Cruelty to 

Animals 198 

2. Sabbath Laws Compared with those for the Protection of 

the Public Health 199 

3. Sabbath Laws Compared with Appropriation Laws 214 

4. Sabbath Laws Compared with Educational Laws 223 

5. Sabbath Laws Compared with those for Protecting the 

Home 228 

6. Sabbath Laws Compared with those in regard to Labor 

and Capital 231 

7. Sabbath Laws Compared with those for Prevention of 

Crime 236 

8. Sabbath Laws Compared with Laws recognising and regu- 

lating National Holidays. 247 

IV. What of Sunday Trains, Sunday Mails, and Sunday 

Newspapers ? 267 

1. Sunday Mails 271 

2. Sunday Trains (including Steamboats) 289 

(1). What Railroad Employees say 293 

(2). " " Managers say 298 

3. Sunday Newspapers • . . . o 322 

V. What Degree of Sabbath Observance can be Realised 

in 19111 Century Cities ? 351 

1. The Ideal Sabbath 353 

The 4TH Commandment shown to be not for the Jews 

alone, 

(1). Because it is a Law of Nature 353 






(2). 
(3). 
(4). 

(5). 
(6). 
(7). 



in the Decalogue 357 

" was first given in Eden 360 

binding on foreigners in Palestine 363 

ancient nations had " weeks," etc 364 

Prophets declared it was tc be Universal. . 365 
Christ taught it was " for Man " 366 



INDEX. 1 5 

Apostolic Sabbaths 37° 

2. What Degree of Sabbath Observance has been se- 
cured in 19TH Century Cities ?. . . 385 

(1). Sabbath Observance in San Francisco, New Or- 
leans, Cincinnati, St. Louis and Chicago 386 

(2). Sabbath Observance in Philadelphia, Boston Balti- 
more, Brooklyn and New York 390 

(3). Sabbath Observance in London 390 

(4). " " Edinburgh 391 

(5). " " Montreal and Toronto 393 

VI. What can be done by Christians for the Improvement 

of Sabbath Observance ? 411 

1. By Ministers 415 

2. " Church Officers 418 

3. " Private Christians .- 427 

4. "Churches 439 

5. " Sunday Schools 450 

6. " Christian Homes 455 

7. '' Being in the Spirit on the Lord's Day 477 

VII. Appendix. 

Notes to Section I, II, III, IV, V, VI, Reference Numbers 1 to 

198. 
Concordance of New Testament References to Old Testament 

Laws, Reference Number 199. 
Sabbath Commentary, Reference Numbers 200 to 248. 
Ancient References, Jewish and Pagan, to the "Week" and the 

Sacred " Seven," Reference Number 203. 
Sabbath school Concert on the Sabbath, Reference Number 249. 
Testimony of the Fathers as to the First and Seventh Days of 

the Week, Reference Numbers 250 to 274. 
Classified Table of Sabbath Laws Past and Present, Reference 

Numbers 275 to 400. 
Denominational Declarations on the Sabbath, Reference Num- 
bers 400 to 425. 
What Noted Men say of the Sabbath, Reference Numbers 500 to 

699. 

Sabbath Literature, Topically Arranged and Briefly Described. 

Reference Number 700 
List of Active Sabbath Societies, Reference Numbers 795 to 808. 
Alphabetical Index, Reference Number 999. 



"Of all the phenomena which exhibit the loyalty and affinity of 
Christians, what compares in significance or in sweep of influence 
with that institution which every week begins to bear the Lord's name 
in the far-off Pacific, awakens believers in Japan, in Australasia, in 
China and on through every meridian in Asia, in Europe, in Africa, and 
in America, away to the island kingdom of Hawaii and beyond ; until 
it ceases in the sea where it began, — calling the whole Christian host 
of every nation and language and race, under the whole circuit of the 
sun, to that day's common, united worship of Jesus the Lord ! What 
ubiquitous consent like this has the world ever known ? In what 
other associated action do all divisions of man participate ? After all 
her centuries, what has Christianity now or ever to show in evidence, 
not of her wise charity, nor of her consistent morality, nor of her 
triumphant civilization, — but of that which is her supreme characteris- 
tic, — of that which surpasses, includes, guarantees all these others, — 
of her loyal devotion to her Lord— so public, so impressive, so con- 
vincing, as the world-round worshipping assemblies of the Lord's 
Day ?" — From " Eight Studies on the Lord 's Day" pp. 28, 29. 



INTRODUCTION TO SIXTH EDITION. 

A RECORD AND REVIEW OF SABBATH REFORM, 1885-92, 
SHOWING THE ONLY DEFENSIBLE GROUND OF 
SABBATH OBSERVANCE. 

While the Lord's Day everywhere proclaims the deity of Christ, it 
also embodies, more than any other visible institution, the humanities 
of Christianity, " Christian Socialism/' that is, the application of 
Christianity to this world, which is the special demand of our times. 
The Lord's Day brings rest and cleanliness to the body, change and 
culture to the mind, fellowship to the heart, as well as re-enforcement 
to the conscience, and joyous uplift to the soul. It benefits man as 
an individual — yet more in the social relations of the home and the 
State. 

This divine pillar, the Lord's Day, shows " the way out" of " Dark- 
est England," and " Darkest New York," and " Darkest China," and 
" Darkest Africa." Wherever the Sabbath is well kept it lessens both 
the selfishness of the rich and the shiftlessness of the poor, the twin 
roots of poverty and vice. It furnishes .the conscientiousness and 
justice and benevolence necessary to all schemes of social, as well as 
moral reform. 

Even more than in the United States, Continental agitations against 
Sunday work have originated in labor organizations. Socialism is 
leading a renaissance of Puritanism. These movements are a strik- 
ing illustration of that Scripture saying about God's laws, " His com- 
mandments are not grievous." Christians tunneling from one side 
of the mountain for the glory of God, and working men tunneling from 
the other side for their own good, meet at the Fourth Commandment, 
which is found to be as fully in harmony with the nature of man and 
the necessities of society as any other of the Ten Commandments, on 
which, it should be remembered, Christian civilization rests — Justinian, 
Charlemagne, and Alfred having based their legal codes on the Deca- 
logue. 

One reason why the Sabbath law and other Bible laws are often 
considered burdensome by many is that they fail to understand that 
religion is only living in accordance with nature ; conversion being 
like the setting of dislocated bones, restoring them to their proper 
place and functions. The Fourth Commandment, at least, is a 
" natural law in the spiritual world." A restful change one day in 
seven from one's usual labors and amusements is found to be required, 

For full particulars of Sabbath observance at every period and in all parts of the 
world ? chronologically arranged, see Appendix notes (200-404) and indexes ; also my 
** Civil Sabbath" (35 cts.) - - 



I§ INTRODUCTION TO SIXTH EDITION. 

not only by religious and civil laws, not only by the laws of the Old 
Testament and the New, but also by the laws of nature. Sabbath 
rest is good, not only for our spiritual nature, but also for animal 
nature in man and beast, and even for machinery. 

The failures and successes of workingmen in their recent efforts to 
secure a "more restful Sabbath, point out clearly the only defensible 
ground of Sabbath observance, which it is all-important for both the 
friends of God and the friends of man to hold and fortify. They show 
what this ground is, not by Scripture, not by abstract theorizing, but 
by "the philosophy that teaches by examples." 

Some one has. said that the Sunday question is not Sunday amuse- 
ments versus work, but Sunday amusements versus worship, but the 
two questions are one. Sunday amusements involve the work of 
amusement vendors and open the way to all other kinds of Sunday 
work. As a permit for the sale of beer only always admits whiskey 
in its shadow, a permit for Sunday sport always admits Sunday work. 
So reads the newest page of European history. 

The " Sunday rest movement" is being urged all over Continental 
Europe — the suspension of industry, without any restraint of Sunday 
vices. Thoughtful men, who know that Sunday dissipation is more 
exhausting and more demoralizing than Sunday work, will not expect 
any valuable results from a law that empties the factories into the 
beer-saloons. That movement, however, serves one purpose, at least 
— it stands as the Continent's confession to the world that the Conti- 
nental Sunday, the holiday Sunday, is to many a day of needless toil. 
Those who know the Continental Sunday best, it will be seen, have 
the same opinion of it that t,he Quaker had of a bad neighbor, of whom 
his opinion was asked; he replied: "He would make a tip-top 
stranger." Surely we should not welcome on our front steps what 
Europe is kicking down her back stairs. 

Even in our own West and Southwest, where the holiday Sunday 
prevails only in a varioloid form, workingmen are asking emancipa- 
tion from the ever-increasing Sunday work. But all efforts of work- 
ingmen to resist the invasion of tl.e Sabbath by toil, while admitting 
amusement, have been and must be in vain, for the ground of the holi- 
day Sunday is indefensible. 

Its central position is too low — namely, that the Fourth Command- 
ment is abrogated, and that Sabbath observance has no higher author- 
ity than the State, or at most the State and Church and apostolic exam- 
ple. God and conscience, the mightiest of all defenders of the true 
Sabbath, are thus left out of the battle, and it is made a mere contest 
of human opinions. Whether a recognition of the Divine authority of 
the Sabbath law is put into the public statutes or not, it must be put 
by the Church into the public conscience, or the Sabbath can not be 
successfully defended even against needless toil. This much of the 
art of defense has been taught us by defeat in many costly lessons. 
Where even the pulpit teaches that the Sabbath has no higher author- 
ity than Church or State, and no law of observance more definite than 
apostolic example (which is wholly silent on the two burning questions 
of Sunday labor and Sunday amusements) ; where the teachers of re- 
ligion get their only proof-texts for Sabbath observance out of the 
human gospel of utility or selfishness (of whose ///utility its child, the 
holiday Sunday, is a shining example) ; by what bulwark can the 



INTRODUCTION TO SIXTH EDITION. 19 

charge of galloping Greed be repelled from the Sabbath ? If the 
Sabbath is only a human holiday, it is impossible to show that one 
man has not as much right to use it for work as another for sport. 
This right is not denied by Protestants on any other holiday. The 
battle being wholly on the ground of expediency, Greed defends its 
Sunday excursion in our country, and its Sunday factory in Germany, 
on the ground that each is better than Sunday saloons. If Sabbath 
rest be only a matter of expediency, the argument for the Sunday 
factory rather than the Sunday saloon is sound, though the similar 
argument applied to Sunday excursions is not, for Sunday excursions 
are mostly only Sunday saloons on wheels. 

While the center of the holiday Sunday's position is weak in the 
lack of Divine authority, its flanks are weak in their permission, on the 
one side, of some public amusements ; on the other, of some forms of 
needless labor. The labor and business which the holiday Sunday 
permits by law are mostly those which are supposed to be essential to 
public amusement. In order that others may be amused, railroad 
men, newspaper men, bakers, butchers, tobacconists, confectioners, 
barbers, bootblacks, drivers, florists, and, in many cases, liquor-deal- 
ers, are allowed to work their employees seven days in a week. It is 
on the heels of these exceptions, and through the same breach in the 
wall, that every other form of toil comes into the Sabbath. And why 
shouldn't it? If a man. cannot buy his Sunday cigars and caramels 
overnight, why may he not insist on having bis new shoes and new 
hat also on Sabbath morning, " hot from the griddle ?" It is a fact of 
history that wherever a breach has been made in the wall of the Sab- 
bath to let in Sunday concerts and the Sunday opening of museums, 
not only worse amusements, but work also, has come following after, 
because there is no defensible line of battle by which one public amuse- 
ment (legal on other days) can be kept back, while another public 
amusement, which stands on no higher footing before the law, though 
it may before the Church, is permitted. Nor is there any place for 
defending the Sabbath against one form of needless work for gain 
while another form of needless work for gain is permitted. " Twice 
is he armed that hath his quarrel just." The holiday Sunday is not 
thus- armed, for it is not impartial either in what it forbids or in what 
it permits. 

The efforts of workingmen to cut off Sunday work without cutting 
off Sunday sports proceed on the supposition that the labors that in- 
vade the Sabbath on one flank are wholly independent of the lusts that 
invade it on the other. Closer examination would show that Greed is 
the commander of both invading hordes, and Selfishness his chief of 
staff. The amusement vender cries, " The Sabbath was made for man" 
but he means "for money." " ' The Sabbath was made for man,' but 
it was not made for man to destroy." 

If a rich railroad corporation can use the Sabbath for works of gain, 
why not a poor hat-seller also ? If men may sell on the Sabbath, 
cigars, newspapers, and candies, why not purer and more useful things 
also ? If a man cannot wait for news until Monday morning, why should 
he wait for shoes ? The law that allows the making and selling of daily 
newspapers on the Sabbath, and forbids the making and selling of 
good books, lacks equity, the very heart of true and effective law. Such 
law is a violation of law. By the law of equitable treatment all trade.. 



20 INTRODUCTION TO SIXTH EDITION. 

all amusements, all work (save works of necessity and charity and 
private work by those who keep another day) should be prohibited, or 
none. Theaters are not willing to lose Sunday gains if saloons are 
allowed to be open. Hatteis and clothiers will soon be claiming the 
day all over the East, as they have already generally taken it in the 
West, on the ground that they have as good a right to make money 
on the Sabbath as tobacconists and confectioners. 

The law should not permit me to make another man work on the 
day of rest that I may be amused. I should be required to find my 
rest in some way that will not sacrifice another's. 

Only the ignorant will say in defense of Sunday trains, Sunday 
newspapers, Sunday mails, and Sunday sails : "The few must suffer 
for the good of the many." I find that in the United States fully two 
millions were in this slavery of needless Sunday work in 1892, and the 
number is rapidly increasing. Every week some man has to choose 
between his salary and his Sabbath. 

Those Americans who would allow on the Sabbath the running of 
trains, the making and selling of newspapers, or any other works not 
clearly works of necessity, or of mercy, or of religion, have taken a 
position where they are exposed to a double enfilading fire, first, from 
all who wish to continue other needless work on that day, and, second, 
from all who wish to continue other public amusements on that day. 

You say, " Sunday amusements have come to stay." The same 
might be said, with more reason, of sin j but Christians do not give 
that as a reason for welcoming sin to their homes. Some of those 
who think " the Sunday paper has come to stay" once 'thought the 
same of slavery. They forget that God has " come to stay,'* and so 
evil will have to go. The words of Lyman Beecher, in the temper- 
ance report which he wrote for the Connecticut Association of Con- 
gregationalists in 1812, are equally appropriate at the present stage of 
the Sabbath reform : " This Association does most earnestly entreat 
of the brethren in the ministry, of the members of our churches, and 
of the persons who lament and desire to check the progress of this 
evil, that they neither express nor indulge the melancholy apprehension 
that nothing can be done on this subject ; a prediction eminently calcu- 
lated to paralyze exertion and become the disastrous cause of its own 
fulfillment." The Evangelical Christians in this land, one-fifth of the 
population in membership alone, besides twice as many more adher- 
ents, can stop the Sunday mail, the Sunday train, and the Sunday 
newspaper, if they will ; and they will, if led on courageously and 
hopefully by their ministers, editors, and professors. I say what I 
do know when I say that it was for lack of just this — there were noble 
exceptions — that the Massachusetts Sabbath law was in 1887 wangled 
(not "amended") into an indorsement of what the laws of God forbid, 
into the most lax Sabbath law that can be found in the United States, 
except in Louisiana, Montana, and Nevada. A like guilt, with like 
exceptions, lies at the door of the Christians of Ohio, for the Dow 
Law, that in one section permitted city councils to repeal the Fourth 
Commandment, which Cleveland and Sandusky and Cincinnati 
hastened to do. Although the law has been repealed, the scar remains 
for our instruction and warning. 

There never was a sound argument for Sunday amusements ; but in 
these days, when the movements for shorter hours of labor and "early 



INTRODUCTION TO SIXTH EDITION. 21 

closing" and the Saturday half-holiday are everywhere multiplying the 
workmen's hours for week-day recreation, there is not left even a 
plausible argument for Sunday concerts and the Sunday opening of 
museums, much less for the " hell of the Sunday boat." The Saturday 
half-holiday and early closing will achieve full success all the sooner 
if the capitalist is not able to point to a Sunday holiday. 

Any defensible ground of Sabbath observance must include, for its 
center, the Round Top of Sinai. We must occupy and fortify the 
position that God's authority, as well as man's, is back of the Sabbath, 
commending it not to reason only, but to conscience also. This is 
the work of the Christian pulpit, the Christian press, and of Christian 
schools — the three chief conservators of public conscience. The right 
wing of this defensible line of battle is a hill-top of equity — the impar- 
tial prohibition of all work, except work of necessity, mercy, or relig- 
ion. The left wing in this defensible line of battle is another hill-top 
of equity — the impartial prohibition of all public amusements. 

Is the position I have thus indicated as the only defensible ground 
of Sabbath observance impracticable ? Nay, it is not even unreal. It 
is very near the position on which the only successful workingmen's 
defense of the Sabbath has ever been conducted in Europe. While 
Continental workingmen have vainly attempted to recapture their 
Rest Day, British vorkingmen have successfully defended theirs by 
resisting the vanguard of the Sabbath's invaders, refusing even the 
opening of museums in 1886, as often before. They see clearly that 
there is no defensible position between the Sunday opening of national 
museums and the Sunday opening of theaters, nor between the Sunday 
opening of theaters and the Sunday running of factories. 

It is vastly significant that the only country in Europe in which 
workingmen have not, to a large extent, lost their Sabbath rest, is one 
in which public conscience recognizes the Divine authority of the day. 

What I have described as the only defensible ground of Sabbath 
observance, centering in the heights of a public conscience that rec- 
ognizes the day as of Divine authority, with an impartial prohibition 
of all needless work on one flank and of all public amusements on the 
other, is more perfectly realized in Toronto than in any other large 
city of the world, and there proves itself both practical and popular. 
Even a proposition to allow Sunday street cars was refused by the 
rate-payers in 1892 by a vote of 14,000 to 10,000. Toronto usually 
puts a man into the mayor's chair who is also able to grace a pulpit 
with a lay sermon. A majority both of the aldermen and the school 
board, .in 1891, as usual, were church-members. 

On the issue of the battle for the Sabbath the fate of our country 
and of our Christianity depends. Neither evangelical Christianity nor 
popular liberty ever thrived in a land of holiday Sundays, which are 
the allies of tyranny, infidelity, and superstition. A quiet Sabbath is 
the best school of liberty as well as of religion. Let us then hold at 
any cost — for it is easier to defend than to recapture — the only defen- 
sible ground of Sabbath observance — namely, that both the authority 
of God and the good of man require on that day the cessation of all 
needless work and of all public amusements. 

The Sabbath here pictured is not less but more joyous than the 
picnic Sunday. It is a profound saying of Isaiah that in order to 
"make the Sabbath Sidelight" we must " turn away from pleasure." 



The sons of the stranger .... every one that keepeth the Sab- 
bath .... even them will I bring to my holy mountain, and make 
them joyful in my house of prayer .... for mine house shall be 
called the house of prayer for all people. — Isaiah, '56 : 6, 7. 

There remaineth therefore a keeping of the Sabbath to the people 
of God. — Heb. 4 : 9 {literal rendering). 

England owes much of her energy and character to the religious 
keeping of Sunday. Why cannot France follow her, as the Sabbath 
was made for all men, and we need its blessing ? — La Presse, Paris. 

In England, Sunday is kept as a day for God and man, and, above 
all, for the workman. Oh, that our poor misguided Socialists would 
come to a place like London, in order to see how honestly, industri- 
ously, punctually, vigorously, and orderly, work is carried on there 
throughout the week ! — then on Sunday comes the rest. — Dr. Peter- 
man, of Prussian Reichstag. 

It is the freedom of religion and the educating power of Sundays 
which explain the average prosperity of America, — Professor Gold- 
win Smith, Oxford. 

Antiquity has bequeathed the Sabbath to modern nations ; and 
the fact that this institution has subsisted in spite of the changes which 
have taken place in the domain of politics and religion, testifies to its 
intrinsic value, and to its absolute necessity. — Haegler, Der Sonntag, 
vom Standpunkte der Gesundheitspflege, etc. 



IS THE SABBATH SURRENDERED? 

A RELIGIOUS paper, not long ago, printed as an 
editorial heading, " THE SABBATH SURRENDERED," 
following it up with these words : 

" It seems startling to see such words at the head of 
these columns, and the more startling still when we 
feel compelled to regard them as a plain statement of 
fact. The Sabbath is Surrendered ! We see no reason, 
no opportunity, for any essential modification of the 
statement. We let it stand as the deliberate assertion 
of our judgment." 

That editor will rejoice to be refuted, to be shown 
that his " judgment " is " not according to truth " — 
that facts belie his fears. 

The Sabbath is not surrendered. 

Some of its outworks have been captured in some 
places, but the Sabbath is not surrendered, nor is it 
likely to be. . It is bad generalship for leaders to cry 
prematurely, " Defeat," or, " Retreat." Discourage- 
ment invites defeat, while hope helps to victory. 
When the ancient Trojans knew that the Palladium, 
the image of Pallas, which they regarded as their chief 
protection against the Greeks, had been stolen from, 
their citadel by their enemies, they made but a de- 
spairing defence, and lost their city. So with Jerusalem 
when the besieging Romans had set their temple on. 
fire. If the armies of Sabbath defenders are convinced! 



24 THE SABBATH FOR MAN. 

that this Palladium of Liberty and Religion is hope- 
lessly lost, they will fight a losing battle. 

But we cannot hope without reason. What are the 
reasons for hoping that the Sabbath will not fall before 
the attacks made upon it ? 

By the Sabbath I mean, not the Pharisaic Sabbath, 
nor the Puritan Sabbath, but the Christian Sabbath as 
it is embodied in the laws and creeds of Great Britain 
and the United States. 

I leave to a later chapter the discussion of the Sab- 
bath's authority, only pausing here to remark that the 
English-speaking people generally confess themselves 
under obligations to set apart the first day of the week 
for rest and religion, first, because it is a law of the 
land ; second, because it is a law of nature ; third, be- 
cause it is a law of apostolic example ; fourth, because 
it is a law of Christ ; fifth", because it is a law of the 
Decalogue ; sixth, because it is the law of Eden ; sev- 
enth, because it is a law of the churches. Some for 
one of these reasons, some for another, and many for 
them all, recognize the propriety of legally setting 
apart the first day of the week as a day of protected 
rest and worship. 

What are the signs that this custom will not cease, 
but rather increase ? 

i. To begin at the lowest point, it is a hopeful fact 
that the Christian Sabbath has to-day a strong foot- 
hold in many lands which at the opening of the century 
were wlwlly pagan. 

Let us begin a round-the-world tour of inspection 
with the now Christian Kingdom of Hawaii, the Sand- 
wich Islands, in regard to whose Sabbaths we have 
testimony all the more valuable because it comes from 



IS THE SABBATH SURRENDERED? . 2$ 

an enemy of Sabbath observance, Moncure D. Con- 
way, who stopped at the large commercial city of 
Honolulu one Sabbath, on his way from San Francisco 
to Australia. Like most infidels, he had so completely 
failed to read " the other side" — the Christian side of 
history — that he expected on landing to witness 
" merry scenes, islanders swimming around the ship in 
Arcadian innocence, the joyous dance and song of the 
guileless children of the sun," but his anticipations 
were rudely destroyed by finding a " silent city," 
" paralyzed by piety." " Never in Scotland or Con- 
necticut," he says, " have I seen such a paralysis as 
fell upon Honolulu the first day of the week." This 
traveller found the stores shut, and in a druggist's 
shop they would not even sell him a glass of soda. 
No one being willing to show him the sights of the 
place, he was compelled to go to church in order to 
see the people. He was impressed by what he saw 
there, especially at the Chinese church under the care 
of Mr. Damon, whose work in elevating the people 
he cannot help praising. But, after all, he can enjoy 
little where the Sabbath is kept so strictly, and com- 
plains bitterly of the " pietistic plague" which prevails 
on the island. He complains also of the "howling 
missionaries," but if he had arrived in Oceanica before 
the Christian Sabbath he might himself have had to do 
the " howling." 

Eli Corwin, D.D., who spent many years in these 
islands, writes me that "there were few non-church- 
goers, the people rising early on Sundays in order to 
have home worship before church worship, and observ- 
ing the day cheerfully as one of physical rest and 
spiritual refreshment. 

Several persons who have travelled widely, name the 



26 • THE SABBATH FOR MAN. 

Sandwich Islands with Scotland and New England as 
the districts in which they have seen the best Sabbath 
observance. 

My correspondent in Honolulu writes more particu- 
larly of the present Sabbath observance of these 
islands. In answer to various questions, he informs 
me that they have " no Sunday paper," that they 
show their sympathy for working people not by Sun- 
day pleasure excursions, which are prevented or pun- 
ished, but by closing business places by agreement on 
Saturday afternoon at 4 o'clock, and liquor stores by 
law from 11 P.M. on Saturday to 5 A.M. on Monday. 
Omnibuses which were put on to carry people to 
church now carry some to a pleasure park, but when 
a steamer recently attempted to inaugurate Sunday 
excursions, arrest and fine nfpped the project in the 
bud. Newsdealers do not open on the Sabbath, except 
when a foreign mail arrives on that day. Other feat- 
ures of the Hawaiian Sabbath are thus described in a 
letter accompanying the answers : 

" The native Hawaiians are amiable, not fierce as are 
some other Polynesians — for instance, the Marquesans 
and the Marshall Islanders in the North Pacific. The 
Chinese also are law-abiding, from hereditary national 
proclivities, and fall easily into our ways of life. 
Though they take Sunday to tramp about and visit, 
yet they do it without disturbing the peace and quiet 
of the community. There may be some few instances 
of Sunday gambling, but as a general rule our Chinese 
(farm laborers of the Hakkah clans) are not the rowdy 
set they have in California. Thirty years ago, before 
the development of California, when there were only 
1600 foreigners all told, the missionary influence was 
predominant. Family worship was the rule on every 



IS THE SABBATH SURRENDERED? 2/ 

vessel that sailed between the islands under native 
captains and crews. The irruption of California ideas 
and manners, with increasing numbers of comers from 
the coast, has upset the old order. Where thirty years 
ago men who had money and public spirit wanted to 
spend it in laying out a botanical garden, and intro- 
ducing new products, now we have a Racing Park As- 
sociation and a race-course that was finally abandoned 
from its own villainy. There was such persistent and 
barefaced jockeying, that no race was a fair contest 
of speed. Quarrels among the gambling fraternity 
naturally resulted, and the whole thi'ng broke down 
from its own corruption. 

" Sunday is a quiet day. There is some riding out 
of town by those who want a holiday. In the after- 
noon some church-goers, and even some church-mem- 
bers, ride for an hour or so with their families. The 
'buses run full out to the Casino at Waikiki, our sea- 
side resort for bathing, etc. But such Sabbath dese- 
cration is a minimum when compared with Boston or 
New York, a mere trifle in comparison, yet it may 
grow into an evil of formidable dimensions in such a 
heterogeneous population as ours ; especially since the 
King would like the restrictions of our New England 
Sabbath done away. Persistent efforts are made every 
session of the Legislature to change the Sunday law. 

" Our most important inter-island steamer used to 
arrive Sunday morning. Passengers and their baggage 
and the mails were landed early, about 5 A.M., but no 
freight was ever delivered. Good people were grieved 
at the arrangement, and rejoice now in the change that 
with the new and faster boat brings this work into 
Saturday afternoon. Formerly the King had salutes 
fired when he, or any member of the royal family, de- 



28 THE SABBATH FOR MAN. 

parted or arrived ; and very often this happened on 
Sunday, often quite late on Sunday mornings. But 
recently this has been stopped." 

Moving westward from Hawaii, we are soon in the 
islands of Micronesia, of whose Sabbath observance 
one of the missionaries, Rev. Robert W. Logan, 
writes me as follows : " On all the islands in Micro- 
nesia on which Christianity has obtained the para- 
mount influence (as it has in most of them), we 
have delightfully quiet Sabbaths. Saturday is called 
1 Preparation Day.' It is the great cooking day of 
the week ; no cooking whatever is done on the Sab- 
bath, except in cases of sickness. The people rise at 
dawn (as on other days), dress themselves in their 
best, and then breakfast upon what has been prepared 
on Saturday. By 8 or 8.30 A.M. they are usually as- 
sembled for worship. They hold a prayer-meeting by 
themselves first, then the missionary or native teacher 
goes to the church, and the usual service follows. At 
the close of this the natives divide up into classes 
under the leadership of the missionary, his wife, and . 
the deacons, and an hour is spent upon the sermon, one 
after another recalling some portion of it until the 
whole has been pretty well recalled. Then follows 
Sunday-school, at 4 P.M., after which there is a prayer- 
meeting which the missionary or native teacher does 
not attend. A short service is held in the evening, at 
which a Bible or other story is told. 

" No Sunday work is done by the natives, and no 
rowing, or sailing, or walking for pleasure, is seen. 
There is a delightful calm and quietness, which seems 
to prevail everywhere." 

Reaching the islands of Japan, we are surprised to 
find a new Sunday law in this heathen land. At the 



- 



IS THE SABBATH SURRENDERED? 29 

" Restoration," in 1868, every fifth day was set apart 
as a holiday (the 1st, 6th, nth, 16th, and 21st of each 
month). But on April 1st, 1876 — the Solar Calendar 
having been adopted in 1873 — the Mikado decreed 
that the first day of the week should become the 
weekly holiday for officials, not for religious reasons, 
of course, but because it would be more convenient to 
observe the same day as other nations with whom 
Japan has political and commercial dealings. It is not 
as yet a rest day for working people, and so is of little 
value to the missionaries. The fact that the officials 
use the Sabbath for a frolicking holiday often makes it 
even more difficult for their families to keep the Day 
holy than if it were a business day, because it is the 
special time for entertainments. But it is to the 
whole people an unconscious weekly reminder of 
Christianity, from which it is known to have been bor- 
rowed. The pagan Mikado is therefore unconsciously 
helping Christianity by his Sabbath law, as pagan 
Cyrus did, of whom it was said by Jehovah, " I have 
girded thee, though thou hast not known me !" 

Mrs. M. T. True, for many years a missionary in 
Japan, bears cordial testimony to the faithfulness with 
which Japanese Christians keep the fourth command- 
ment, often at the sacrifice of " all their living," and 
also to their " increasing love for the Sabbath." Sab- 
bath observance is found to be so absolutely essential 
to Christian life that it is made a test question when a 
native convert applies for baptism, whether he will 
keep the Sabbath, even at financial risk or loss. She 
adds the very significant statement that when young 
Japanese who have been educated in America come 
back, they sometimes say, " I cannot unite with the 
church in Japan, because Christians here are so much 



30 THE SABBATH FOR MAN. 

more strict about the Sabbath and other matters than 
they are in America, " which does not speak very well 
for our Christian land. This she explains as due to 
the fact that the standard of Sabbath observance has 
been lowered in the home-churches during the last score 
of years, so that returning missionaries, who have been 
absent for that time, " find less conscience with regard 
to the Sabbath" and more " seeking of worldly pleas- 
ure on the Lord's-day," than existed when they went 
away. 

A similar contrast appears between the Chinese 
Christians of California and those converted in China, 
as shown by comparing the letters I have received 
from Otis Gibson, D.D., 1 of San Francisco, with let- 
ters from China, where the Chinese, according to 
President Angell, ex-ambassador to China, " subject 
themselves to much practical inconvenience in at- 
tempting to keep the Sabbath. They observe for- 
eigners very closely, and often decide whether they 
are Christians or not by their observance or neglect of 
the day." The Sabbath observance of foreign resi- 
dents in China is "very lax," but their " places of 
trade are not opened much on Sunday," and every 
closed shop must be a strong though silent reminder of 
Christianity. 

Admiral Sir W. Hall relates that when captain of 
the Calcutta, and stopping at Hong Kong, a Chinese 
pilot who was on board, seeing the sailors assembled 
for divine worship on the Sabbath and relieved from 
their usual work, while on shore Chinese workmen of 
all kinds were busy at their ceaseless tread-mill of toil, 
said very seriously, "Your Joss (God) is better and 

1 The reference figures, i, 2, etc., in the text refer to the Appendix. 



IS THE SABBATH SURRENDERED? 3 1 

Kinder than our Joss r for he gives you a holiday and 
rest one day in seven, and we've only one rest day in 
all the year — New Year's Day." 

That is what every Christian Sabbath-keeper of 
China leads the natives to think, even when they do 
not say it. 

European and American merchants can, by mutual 
agreement, close all the shops in their own quarter of 
a Chinese city with very little if any real loss ; but it is 
a vastly different thing for a Christian Chinaman, 
whose competitors and customers are chiefly heathen, 
to close on the Sabbath to the vexation of his patrons, 
who recognize no sacredness in the day, and sc are 
driven to other dealers. Yet this is done ; for exam- 
ple, a stanch Chinese Christian opened a rice store 
with a heathen partner, making the express stipulation 
that it should be closed on Sunday. His door thus 
closed every Sabbath where no law but God's requires 
it, has been a silent sermon for Christianity and the 
Sabbath. 

Another interesting case, given by Rev. Mr. Mas- 
ters, a missionary in China, is that of a converted Chi- 
nese mechanic who regularly brought his chest of tools 
on Saturday evening to the missionary chapel and left 
them there until Monday, either as a testimony, or a 
protection, or both. 

S. L. Baldwin, D.D., recently a Methodist mission- 
ary in China, contributes the following incidents of 
heroic and trustful self-sacrifice on the part of Chinese 
converts in keeping the Sabbath : 

" Li Yu Mi, a young blacksmith of Ngu-kang, was 
converted. One day in class-meeting he said : ' My 
neighbors said I would starve if I became a Christian, 
for I would not be allowed to do any work on Sun* 



32 THE SABBATH rOR MAN. 

days ; and that if I did really embrace Christianity 
they would never give me any more work. These 
statements startled me at first, and I scarcely knew 
what to do ; but after thinking over the matter, I con- 
cluded that God would take care of me if I sincerely 
tried to obey His will ; hence I embraced these doc- 
trines, and became a Christian, and now what is the 
result ? Why, with regard to keeping the Sabbath, [ 
find that I now do more work in six days than I 
formerly did in seven ; and with regard to losing my 
business, I never had as much work in my life as I 
have had since I became a Christian. My shop is fre- 
quently crowded w r ith people who bring their farming 
tools to be repaired ; and while I am doing their work, 
they keep me busy answering their questions about 
these new doctrines.' This man became a faithful 
preacher of the gospel, and has filled the office of 
Presiding Elder with great acceptability. 

" Another young man was followed by his mother 
to the house where the Christians met, and there she 
beat him with a stout bamboo cane during prayer 
time, and took him away from the meeting. She had 
threatened to do this the previous Sunday if he did 
not give up Sabbath-keeping, but he persevered in his 
determination to keep God's holy day. 

" One boy at Koi-hung was scolded by his guardian 
for going to Christian meetings on Sunday, and told 
that if he would not work on that day he should have 
nothing to eat ; and for several Sundays he went with- 
out food, rather than work on the Sabbath. He be- 
came a faithful member of our church. 

" A rice merchant at Shanghai joined Dr. Yates's 
(Baptist) Church. People said he would have to give 
up his business. At first he suffered somewhat by 



IS THE SABBATH SURRENDERED? 33 

closing on Sunday ; but soon dealers from the country- 
coming flown in boats, if they arrived Saturday night, 
or Sunday, would keep their cargo in their boats until 
Monday, to sell to him, because they said they could 
rely upon his word and his dealing truthfully with 
them ; and his fidelity was rewarded even temporarily 
by his greater than usual success." 

We pass on to India, whose Sabbaths fairly represent 
those of British colonies in Asia and Africa — British 
Burmah, New Zealand, Cape Colony, Sierra Leone, etc. 
(Australia is a province, and its Sabbaths are almost 
Canadian in excellence, as shown by the suppression 
of Sunday newspapers in 1889 in Sydney, and of 
Sunday concerts in 1890 in Melbourne. 

India being under the sceptre of the Christian Em- 
press Victoria, sees, on every Sabbath, the closing of 
all public offices, and the church-going of English 
officials, which has a favorable influence upon the army 
of native officials, who are thus given the day for 
beneficent rest, and in a general way upon the whole 
community as a weekly reminder of Christianity. 
" The better parts of Madras, Calcutta, and smaller 
government towns," says Rev. G. T. Washburn, mis- 
sionary, " are more quiet on Sabbath than many a 
European Continental city. The attitude of the Gov- 
ernment has given some dignity to Sabbath observ- 
ance. In centres of governmental influence Sunday 
observance of some sort or other has made consider- 
able impression upon the non-Christian population." 

As to the observance of the Sabbath by native 
Christians — except the few who are under German 
missionaries, and imbibe their views on this subject — 
Mr. Washburn says : ' ' The aim of the missionaries, 
in which they are heartily seconded by the native min- 



34 THE SABBATH FOR MAN. 

istry, is toward a careful observance of Sunday, and a 
man would not be reckoned even among nominal 
Christians who did not keep the S?bbath by abstaining 
from work." Many are able to do this without sacri- 
fice, being in the employ of the Christian Government, 
or of Christian men, or being independent farmers ; 
but others are put to great straits in finding places for 
themselves and their boys as herdsmen and agricultu- 
ral laborers, in consequence of their Sabbath-keeping, 
while the same custom causes great inconvenience and 
trouble when Christians, many of whom are poor agri- 
culturists, are joint-owners of land with heathen. In 
many cases a Sabbath-keeper is thereby debarred from 
a desirable partnership in land-cultivation. In spite 
of these embarrassments and losses the native Chris- 
tians of India do generally keep the Sabbath, and Mr. 
Washburn testifies that he has never known a case 
where in the end it has resulted in financial ruin. 

Other phases of the- Sabbath of India are presented 
in the following letter from Rev. James Mudge, re- 
cently editor of The Lucknow Witness : 

" Englishmen in India are very much what they are 
in England. But, as a rule, it is not the religious 
classes who find their way out there, and very naturally 
the)' allow themselves more liberties in religious ob- 
servances when freed from the conventional restraints 
of home and a Christian land. The shops, however, 
are not opened, nor are papers published, so far as I 
know, by Englishmen in India on Sunday. Sunday is 
a holiday, and is prized as such. No people in India 
of any sort, Christian or non- Christian, are so con- 
sumed with desire to kill themselves by unnecessary 
work as to lead them to abolish holidays after the 
American manner. The courts, banks, etc., enjoy all 



IS THE SABBATH SURRENDERED? 35 

the Christian holidays (including Sundays, Christmas 
week, Good Friday, etc.) as well as all the Hindoo and 
Mohammedan holidays, which are very numerous. 
The abuse of Sunday is chiefly in the direction of too 
much play rather than too much work. Men go 
shooting, or play lawn tennis, etc. There is a trouble 
sometimes regarding the prosecution of Government 
works on Sunday. There is, I believe, a standing 
order of Government against it ; but it is left mainly 
to the wishes of the individual officers immediately in 
charge. So that where they are stanchly religious 
the works stop ; otherwise not. As the laborers and 
contractors are non-Christians, a point is made, with 
some show of reason, that they should not be obliged 
to be idle on our religious day. Many private Chris- 
tian people also allow themselves leeway here in per- 
mitting work to go on for them on Sunday when the 
workers are heathen. But the missionaries and their 
friends set their faces strongly against it. 

" As to native Christians, the chief temptation they 
have is to buy things on Sunday, it being a leisure 
day, and all the Hindoo and Mohammedan shops 
being open, and the general trade going on as usual in 
the bazaars. But such lapses are closely looked after, 
and the converts are being educated unceasingly to a 
proper reverence for the Day and a careful attendance 
at church. 

" British laws never interfere at all with the relig- 
ious matters of their subjects ; Hindoos observe their 
own days and no others, Mohammedans ditto, except 
that those employed in Government service have the 
Sundays as holidays besides their own." 

The Sabbath has obtained a slight foothold in Mo- 
hammedan Persia' by the efforts of missionaries, but 



36 THE SABBATH FOR MAN. 

for whose presence nothing would there be seen of the 
days which 

" Like way-marks, cheer the pilgrim's path, 
His progress mark, and keep his rest in view." 

W. W. Torrence, M.D., writes thus of the cele- 
bration of sacred days in Persia's capital, Teheran 
(June, 1884): "The Friday 'Sabbath' of the Mo- 
hammedans is not devoted to worship in the same 
sense as our Sabbath, although the shops are mostly 
closed. Great numbers go to the baths, then to the 
mosques, where they mumble their prayers, smoke 
their kaliouns, drink their tea, engage in conversation, 
making it a day of recreation rather than of worship. 
They seem to have no idea that the day should be 
kept sacred, but buy, sell, and do any other work they 
choose. 

" In Teheran there are some 300 Europeans, of 
whom the major part are Catholics. Our little band 
of missionaries in Teheran, including children, num- 
bers six. We try to keep the hallowed days as we 
have been taught in our childhood, and we think it 
has had a salutary influence upon the native members 
of our church, and the numerous children of the day- 
and boarding-schools under our charge. The United 
States Minister and family co-operate with us. 

' The Romanists, who are our rivals nearly every- 
where, keep the Sabbath in much the same way as 
they do at home — in idleness, or amusement, thinking 
their own thoughts, and working their own pleasures. 

" Observance of the day is a thing almost unthought 
of among the members of the various diplomatic corps 
stationed here, except our own. The same is true of 
Europeans in the service of the Shah, as military in- 



IS THE SABBATH SURRENDERED? 2>7 

structors, teachers of music, etc., and I am sorry to 
say, none are more lax in their observance of the Sab- 
bath-day than our English cousins, some of them being 
non-Sabbatarians, and ridiculing the idea of keeping 
it as a holy day in which no work is to be done. We 
were greatly encouraged, however, at the steps taken 
by the Queen's Minister to Persia, and the members 
of Her Britannic Majesty's Legation some three or 
four months ago, when they attended divine service 
every Sabbath morning in our new chapel on the mis- 
sion premises ; and this, too, at a time when the Per- 
sian Government was trying to annoy us." 

Passing on into Africa and across it, I have the testi- 
mony of Rev. George Thomson, who was for six 
years a missionary to its people, to the excellent Sab- 
bath observance at the British colony of Sierra Leone, 
where no shops open on the Sabbath, except markets, 
which close at 8 A.M. 

From the Shingay Mission in Sherbro, near Sierra 
Leone, where all are heathen except the missionaries 
and their converts, Rev. Joseph Gomer writes that the 
negroes about him generally consider the Sabbath " a 
day set apart by God for the whites" (< Some of the 
head men of the villages where the missionaries preach 
have learned better, and so have made laws prohibit- 
ing their people from working on the Sabbath ; and in 
others, the Sabbath is observed by common consent." 

Liberia is reported as having an excellent Sabbath 
observance. 

In all these provinces of West Africa, however, as 
on other missionary ground, the chief obstacle to Sab- 
bath observance, as well as to temperance and all 
other elements of Christianity, is the unchristian exam- 
ple of resident merchants from Christian lands, many 



38 THE SABBATH FOR MAN. 

of whom, even in the British colonies, " make no dis- 
tinction of days, loading ar>:l unloading their cargoes, 
and carrying on business in their shops, regardless of 
the Sabbath and the law." 

The Rev. W. C. Wilcox, an American missionary, 
writes thus of Sabbath observance in South-eastern 
Africa, at Natal, the British colony, and at Inham- 
bane, near at hand, where he resides : 

" As to Natal, I believe the Sabbath is kept better 
in that colony than in almost any of our western 
states. No cars run on Sunday. Steamboats are not 
allowed to discharge cargo. I do not know of any 
Government service in operation on Sunday, unless it 
be the lighthouses. I believe the telegraph offices 
are not open. There are no Sunday newspapers, and 
no work is done in stores, mills, factories, or saloons, 
but hotel bars are open. But as you leave Natal and 
come northward into Portuguese possessions, there is 
almost no Sabbath. I will tell how it is at Inham- 
bane, and I believe it is the same at Lorenzo, Marquez 
and in other Portuguese colonies. Nothing is closed 
on Sunday except the Custom-house, and even that is 
opened the same as usual when the packet arrives or is 
here over Sunday. When a man employs natives by 
the month, he counts every day, and requires just as 
much work on Sunday as every other day. I have 
talked with some of the Portuguese settlers about it, 
and their excuse was that these natives are so lazy that 
if they gave them a Sunday they would say every day 
was Sunday. You may be able to see the force of 
that objection, but I never could. We have always 
kept Sabbath, and I think we have got about twice as 
much work out of the same number of men as the 
Portuguese usually do. But I do not say that it was 



IS THE SABBATH SURRENDERED ? 39 

altogether owing to the Sabbath. I paid better wages 
and fed them well and kept grog from them. The 
natives here do not know when Sunday comes. They 
do not keep record of the days by weeks. The natives 
in Natal have now almost universally come to suspend 
hard work on Sunday, through the teachings of the 
missionaries. There is certainly one great advantage 
coming from it, in that there is one day when they 
will not feel that we are troubling them if we call them 
together to hear the Gospel. Whereas here, every 
day being alike, if the. Sabbath happens to be a good 
day to work or hunt, they think they are afflicted by 
having to stop and listen to us." 

Madagascar is a place of special interest in the 
history of Sabbath observance. The Rev. George 
Cousins, an ex-missionary, thus describes the Sabbath 
in its two principal cities (July, 1884) : 

! You name Tamatave and Antananarivo as the 
places about which you would like information. They 
are totally different in character, and scarcely any- 
thing that would be true of the one would hold good 
of the other. Tamatave is now in possession of the 
French. What I may say of it must be understood as 
referring to its condition before the French seized it- 
say a couple of years ago. It then consisted of three 
distinct but closely contingent settlements. The best 
part of it was a foreign settlement, the French Creoles 
being the strongest element. Then there was the 
town, inhabited by the black coast tribe called Bet- 
simisaraka. Finally, and somewhat more distinct, was 
the Hova town surrounded by a stockade, and having 
a fort in its centre. With a few laudable exceptions, 
the foreigners regarded Sunday as the gala day of the 
week. Shooting excursions, card parties, billiard-play- 



40 THE SABBATH FOR MAN. 

ing, calls, gossip, drinking were its distinguishing feat- 
ures. A few might begin the day by going to mass ; 
the Betsimisaraka ' mistresses ' of the foreigners and 
their children, and the lawful wives of those who had 
wives, being somewhat exemplary as regards mass ; 
but mass over, the day was given up to gayety. The 
Betsimisaraka town was a most distressing sight on 
Sunday. All work was at a standstill, and the people 
gave themselves up to the delights of rum-drinking, 
the one thing they care for. They are a conquered race 
of easy-going disposition, whose love for rum will, if 
not soon checked, cause their extermination. In the 
Hova town alone was there any seeming attempt to 
make Sunday a season of rest and worship. The 
Hovas are from the central province, away in the up- 
lands of the interior where the capital is, and are domi- 
nant over the greater part of the island. By their 
authority, all Government business was stopped for the 
day, the market was closed, the lading and unlading 
of ships was suspended ; and, in their own settlement, 
the day passed quietly, most of them going to one of 
their two chapels once or twice during the day. Still, 
even among the Hovas, the observance of Sunday at 
Tamatave was very unsatisfactory. Many of them 
were consistent Christians, but they lived in an atmos- 
phere of godlessness and corruption, most hurtful to 
spiritual healthiness and progress ; while many yielded 
to the influences of the place, and degenerated most 
terribly. Tamatave therefore was a poor specimen of 
a Sunday-keeping place. 

" Antananarivo, on the other hand, is exemplary in 
its Sabbath observance. Since Christianity conquered 
all opposition and became the recognized religion of 
the Hova people, that city, and all the villages and 



IS THE SABBATH SURRENDERED? 41 

towns of Imarina, the central province, have become 
what one may call quiet, orderly, church-and-chapel- 
going places. This is specially true of Antananarivo. 

" Let me deal with your questions seriatim. (1) What 
is allowed and what forbidden ? All buying and sell- 
ing, all ordinary work— even that of fetching water 
from the springs at the foot of the hill on which 
the city stands— is prohibited. This water-fetching 
is a very tiring and lengthy operation, and means 
wearing working garments ; hence its prohibition. 
Cooking, however, is carried on as usual, palanquin- 
riding to and from a place of worship is common, walk- 
ing being extremely difficult. Family gatherings and 
friendly visits between the hours of service are cus- 
tomary. (2) As regards the difference between Ro- 
manists and Protestants about the day, the former tell 
their converts in the plainest way that the day is a 
festival day, and that attendance at mass is all that is 
required of them. The priests encourage their con- 
verts to indulge in games, and tell them to fetch water 
as usual. Frequently there has been trouble with the 
Hova authorities on this account. 

" The Protestant missionaries are far less ' Sabbata- 
rian ' in their views than the native Christians, who 
are disposed to be very austere. The missionaries 
often use their influence toward the cultivation of 
more lenient views. (3) The non-worshipping heathen 
people are under the same prohibitions as the wor- 
shipping. (4) Liquor-selling by natives is unlawful 
in Imarina. Foreigners, protected by their treaty 
rights, obtained by coercion, before the Malagasy 
knew what they were agreeing to, permission to sell 
liquor ; but with one or two exceptions, they do not 
sell on Sundays — that is, not openly. What goes on 



42 THE SABBATH FOR MAN. 

quietly it is hard to say. (5) Food is not openly sold 
at all on Sunday, but were anybody in actual distress 
for want of food, it would be easy enough to get it on 
the quiet. Next to no food is sold, however, on the 
Sunday. (6) Most of the merchants from Europe and 
America in the central province, and especially in 
Antananarivo, treat Sunday with respect. A fair 
number attend a place of worship. There are in 
Antananarivo and its immediate suburbs sixteen 
Protestant chapels and churches, and four Romanist 
churches, in which about 15,000 people assemble for 
worship, many of them a second time. The popula- 
tion is about 100,000." 

Some years ago the Christian Queen of Madagascar 
was informed by representatives of two European 
powers that they would do themselves the hoi or to 
call upon her on the following Sabbath. The Queen 
acknowledged the intended courtesy, and politely in- 
formed those two representatives of nominally Chris- 
tian governments that she observed the Sabbath, and 
therefore could not receive them on that day, but 
would be glad to do so on the day following— a sug- 
gestive example to those who lack the courage to de- 
cline a Sunday visit, that would interfere with the 
rest and religiousness and home fellowships of the 
day. Equally heroic devotion to the Sabbath is 
shown by the common people of Madagascar. A 
native woman and her daughter became Christians, 
but the father of the family, a heathen still, set him- 
self in every way against their new religion and their 
new life. And one of his chief endeavors was to make 
them break the Sabbath. They were poor people, 
living chiefly on rice ; and this man would sometimes 
throw away all the rice bought on Saturday night to 



IS THE SABBATH SURRENDERED? 43 

force his wife to break the Sabbath by buying more. 
The mother and child made no complaint, gave no 
hard word. If there was any cold rice left from Satur- 
day's boiling they ate that ; if not, they went without 
till Monday morning. Sometimes he would pour .into 
their Saturday-bought rice other rice which he had 
bought on the Sabbath — then the mother and child 
would set the whole aside and never touch it. The 
Malagasy mother and child made no parade, no fuss ; 
and the quiet reality of their faith was too strong for 
the heathen father. By and by he, too, gave up his 
old life, was baptized, and became a right hand of the 
mission. " Let your light so shine." 

Passing north into Egypt, 3 Palestine, Syria, Asia 
Minor, and Turkey, which together make up the 
Turkish Empire, H. H. Jessup, D.D., missionary 
pastor at Beirout, tells us that although Oriental Chris- 
tians (Greeks, Armenians, Maronites, etc.) encourage 
what we call a " Continental Sunday," a day levelled 
to their saints' days and chiefly spent in visiting, 
with only partial suspension of business — markets, 
coffee houses, and barber shops being open — " the 
evangelical converts of all sects spend the Sabbath as 
we do in our American churches. Sunday observance 
and temperance with truth-speaking distinguish the 
Protestants from other sects." Dr. Jessup says that, 
except in the rural populations of the United States, 
Scotland and England, he has not found anywhere so 
good Sabbath observance as " among the native con- 
verts in foreign lands." 

Of the Sabbath observance of missionary converts 
in European Turkey, we have the following tidings 
from Rev. Robert Thomson, of Philippopolis : " The 
attitude of the native Protestants is in general all that 



44 THE SABBATH FOR MAN. 

could be desired. They consider it as a day to be de- 
voted to receiving spiritual and moral instruction ; and 
therefore they attend regularly on the public means of 
grace. The rest of the day they pass quietly at home, 
generally usefully. It is known all round that Protes- 
tants will not do this, that, and the other thing on 
Sundays, and they are lef: free and are respected. 
The only exception to thi r is the Government order, 
which compels the Reserve >.o drill on Sundays. Great 
efforts have been made by us to get the day changed, 
or to have Protestants excused ; but in vain. Many 
of our young men have nobly endured long and re- 
peated terms of imprisonment on this account ; but 
the law is still in force. And I regret to say that in 
one place some of our friends are now feeling that 
they cannot hold out any longer, but must consider 
this a matter of necessity." 

Rev. Julius Y. Leonard, another missionary in Tur- 
key, contributes the following facts as to the observ- 
ance of the Sabbath in that motley land : 

" Fifty years ago Turkey had no true Sabbath. 
Why ? Because they had three Sabbaths, and neither 
of them according to the New Testament, (i) The 
Jews had, as they still have, the seventh day of the 
week as their holy day. Shops were shut before sun- 
set of Friday, and every candle lighted which .was to 
be used, according to their interpretation of the Com- 
mandment (Ex. 35 : 3) : 'Ye shall kindle no fire 
throughout your habitations on the Sabbath day.' 
If we wished our guide to assist us in purchasing any- 
thing from the stores, he would carefully inspect our 
list to see what must be got from the Jew's shop, and 
be sure to get them before Saturday, when all their 
stores would be closely locked. (2) The Moslems had 



IS THE SABBATH SURRENDERED? 45 

their Sabbaths on Friday — the day when official 
business of State is not transacted and even the Cus- 
tom-house is closed. It is the day when the Sultan 
with great pomp goes to worship in some one of the 
numerous splendid mosques, and crowds of people 
witness the procession. But ordinarily no special 
sacredness attaches to the day that would hinder a 
man from going on a journey, making contracts, or 
doing any kind of work. The noon service is some- 
what longer than that of other days, and not unfre- 
quently accompanied with a sermon. (3) The Chris- 
tians of all sects and nationalities — Armenians, Greeks, 
Bulgarians, Roman Catholics, etc., observed the Chris- 
tian Sabbath, but then, as now, usually, in a most un- 
christian manner. Drinking, going on excursions, 
making friendly and official visits, characterised the 
day. In certain places a change for the better has 
taken place under the lead and influence of the Prot- 
estant or Evangelical congregations, .churches and 
schools, of which I will next speak. With the intro- 
duction of the Holy Scriptures in an intelligible 
tongue by American missionaries, came to these 
nations the boon of the New. Testament and the New 
England Puritan Sabbath. Place yourself in any 
town 6r city which has been long occupied as a mis- 
sionary station, and on a Sunday morning what do 
you see ? Let it be, for example, in the town of Mar- 
sovan, 60 miles south from the Black Sea and 350 
miles east from Constantinople. The Sabbath bell is 
heard. Families as neatly attired as their circum- 
stances allow, wend their way to the meeting-house. 
They carry Bible and hymn-book and Sunday-school 
lessons with them. Not unfrequently you see the 
oldest iDoy carrying the big family Bible carefully 



46 THE SABBATH FOR MAN. 

wrapped in an embroidered handkerchief, while the 
infant is borne in the arms of its mother, and the next 
older child in the arms of the father, happy in the 
privilege of holding the hymn-book or the Testament 
which is to serve them as they shall sit upon the car- 
peted and cushioned floor, and join heart and voice in 
the public worship. The Day is given up to religious 
meetings, family worship, catechetical lessons, and 
spiritual songs. Out of a congregation of six hun- 
dred souls, the greater part find ' the Sabbath a de- 
light.' During the week preceding they have antici- 
pated the Sabbath as a day of rest and instruction, and 
when it is past, the sermon, the lessons, the prayers, 
and the bright speeches of such Sunday-school schol- 
ars, as their teachers may have called out with their 
ready passages committed to memory, all furnish 
themes for conversation. The moulding and reform- 
ing influence of these Sabbaths in a thousand different 
central points throughout the Empire is invaluable. 
I have lived in Ceserea and in Marsovan, and spent 
many years in the aggregate among the out-stations 
connected with these centres, and I cannot recall a 
single case where a Protestant, Armenian or Greek has 
opened his shop for trade, or practised manual labor, 
or indulged in idle recreation on the Sabbath day. As 
a consequence, you will find that a neighboring Arme- 
nian or Greek imitates the Protestant's example, and 
gains for himself a day of rest, even though he does 
not read his Testament or care to enter the house of 
God. Obviously this degree of faithfulness to the 
Sacred Day and its noble objects is attained under 
great difficulties. There is no Sabbath law. The rul- 
ing nations have not been accustomed to make a dis- 
tinction in favor of the Christian Sabbath — often, in 






IS THE SABBATH SURRENDERED? 47 

fact, as if in spite, they have made appointments quite 
inconsistent with its observance. Courts sit on Sunday 
quite as much as any day. In some towns Sunday 
has been designated by the supreme government as 
the Market day of the week — the only day of ex- 
change on any considerable scale, when artisans and 
merchants from different towns can meet and barter 
their goods. 

" A great difficulty occurs in journeying. One must 
go when the caravan goes. It may start on Sunday. 
It certainly will not rest over Sunday anywhere on the 
road to accommodate the religious sensibilities of a few 
persons of whatever name. Missionaries have escaped 
the necessity of travelling on the Sabbath, usually by 
arranging to travel in a large party composed chiefly of 
Christians, or by paying extra prices for the privilege 
of resting at some place agreed upon beforehand, and 
furnishing fodder for- the horses. The native Chris- 
tians are learning to make similar arrangements. 

' The following incidents may illustrate the general 
sentiment on this subject : 

1 Two men arrive at the port of Samsoon to take 
ship for Constantinople. After waiting two or three 
days for a steamer, over due, it arrives Sunday. In- 
stead of going aboard with their luggage, which must 
be taken through the Custom-house and then by 
small boats to the steamer in the offing, they let her 
pass by, and remain on expense three days for the next 
steamer ; and they do this knowing that the price of 
passage on the second steamer will be double that on 
the first. This I witnessed. The men were poor day 
laborers from the region of Harpoot. 4 

" Not many years ago I employed a Protestant 
shoemaker, an old man, to carry Bibles and religious 



48 THE SABBATH FOR MAN. 

tracts to the town of Ladik. His wages were simply 
a commission of ten per cent on his sales, and the hire 
of his horse. _ He was to carry his shoes in one wing 
®f his saddle-bags, and our books in the other wing, 
balancing them thus over his pack-saddle. Unfortu- 
nately, the Market day came on Saturday. The trains 
of small merchants and artisans would go up on Friday 
and return on Sunday. On Saturday in the market- 
place this good brother would set out his shoes on the 
left hand and his Bibles on the right hand. The 
novel spectacle brought many customers, and gave op- 
portunity for him to preach Christ. On almost every 
trip he would be exhorted by friends to return on 
Sunday with the caravan, because it was unsafe for an 
old man to return through such a wilderness alone, be- 
cause the highway robbers would make mince-meat of 
him for the sake of his bag of shoes, etc. But he in- 
variably assured them it was not right for Christians to 
travel on the Sabbath. He would spend the Holy 
Day expounding the Scriptures in their low hotels and 
coffee shops. On Monday, mounted above his re- 
maining load upon his horse, he would make his jour- 
ney of eighteen miles with none but the God of Abra- 
ham for his guard and friend. One Sunday a large 
band of robbers fell upon that returning caravan, and 
with violence carried off everything they possessed. 
The next day good Hadji Mugnditth, the colporteur, 
passed over the scene of the disaster all unconscious 
of what had transpired, and finished his journey un- 
molested. 

" I have been told that at Constantinople there is 
among Evangelical Protestants a less scrupulous regard 
for the sacredness of the Sabbath than in the interior 
of the country. And I partly believe it, for they are 






TS THE SABBATH SURRENDERED? 49 

nearer to the deplorable example of European and 
American nations." 

But even in Constantinople, native converts rebuke 
the Christians of Europe and America by the sacrifices 
which they make to keep the Sabbath, of which the 
following incident, from a recent number of the New 
York Independent, is representative : " An Armenian 
convert to evangelical faith was employed in a place 
where work on Sunday was a fixed rule. In the gen- 
eral stagnation of business, to give up his place was to 
endure a slow starvation. The poor man wrestled with 
his conscience for some time, pleaded with his em- 
ployers without avail, and at last decided that, for the 
sake of his own spiritual life, he must, at any cost, 
cease working on the Sabbath. He offered his em- 
ployers the money necessary to hire a man in his place 
for Sabbath work. They accepted his offer, provided 
he would also permit his salary to be cut down ten dol- 
lars per month. This Christian hero accepted the hard 
terms, and now his face is seen, bright and smiling, at 
service and at Sunday-school. Meantime his employ- 
ers, at first calling him a fool for his pains, are filled 
with wonder at seeing a man who is willing to sacrifice 
money in order to be free to worship God." 

Hundreds of such incidents of trustful self-sacrifice 
might be given from missionary lands to put to shame 
those Christians who have not yet learned the parable 
of the double portion of manna on the sixth day, 
which proclaimed that those who cease on God's day 
from their own work shall not he unprovided fo\^ 
These incidents underscore the words of Mr. Moody 
at San Francisco (New Year's Day, 1881) : " No man 
is obliged to work on the Sabbath in order to support 
his family ; his duty is to obey God and then to trust 



50 THE SABBATH FOR MAN. 

in God." As a noble wife said to her tempted hus- 
band : " If you can't raise a family successfully by 
keeping the Sabbath, you surely cannot by breaking 
it." 

This rapid but reliable glance at pagan lands gives 
us as the first element of hope for the perpetuity of 
the Sabbath the fact that the evangelical converts are 
generally learning to keep it as a Holy Day, not as a 
holiday. 6 

2. A second element of hope for the friends of Sabbath 
observance is that a strong reaction in its favor has 
already set in upon the Continent, whence the poisoned 
streams of Sabbath desecration have flowed so disas- 
trously into Great Britain and the United States. 
Jericho may well take hope when the fountains of 
its sickening waters are being salted. How cheering 
is the fact that " Societies have been formed in nearly 
every country of Europe for promoting the secular and 
civil as well as the religious observance of Sunday !" 

This is partly due to the influence of the English- 
speaking exhibitors at the recent International Exhibi- 
tions at Vienna and Paris in closing their departments 
on the Sabbath, and partly to what Continental travel- 
lers have seen to be the favorable effects of Sabbath 
observance in Great Britain and the United States. 

It should not be forgotten that when we speak of 
"the Continental Sunday" we do not include the 
Sabbaths of Switzerland, Holland and Scandinavia, 
which are only semi-continental — more like those of 
Great Britain and the United States than those of Ger- 
many and France. " Greenland's icy mountains," no 
longer heathen, also belong to the Sabbath-keeping 
part of Europe, Work and hunting are put aside for 



IS THE SABBATH SURRENDERED? 51 

the Moravian Church services, which gather 60,000 
worshippers. 

As to the Sabbath observance in Sweden, I have in- 
formation from three Swedish pastors, from whom I 
learn that, except in large cities like Stockholm, on 
the Sabbath ** No stores or shops are open — no public 
house is allowed to be open at the time of divine ser- 
vice, nor is labor permitted. However, some trains and 
cars run, and there are Sunday excursions. After 6 
P.M. the observance is not as good as before that 
hour." This is due to the fact that the Sabbath is 
reckoned by Continental Lutherans, as formerly by 
Puritans and Covenanters, from the sunset of Satur- 
day. 

Commander Forbes says that the Sunday of the Ice- 
landers " terminates at six o'clock, having commenced 
the same hour the previous evening." Throughout 
the vast dominions of Russia also these boundaries are 
in vogue. 

I cannot agree with the patriotic Swede who writes 
me, " Our nation has more religion than any in the 
world," but I can testify that the considerable number 
of Swedes I have known have had religion of a very 
good quality, and I have abundant witness that Sab- 
bath observance in the rural parts of Sweden is un- 
usually good. Ralph Wells, the world-famed Sabbath- 
school worker, names "some parts of Sweden and 
Norway," with the Highlands of Scotland, as the re- 
gions where he has seen the best Sabbath observance. 
What he saw in Scandinavia on the Sabbath is thus 
epitomized : 

" Almost universal church-going — almost total ab- 
stinence from secular pursuits — religious instruction of 
children at home — careful Bible study. In Stockholm, 



52 THE SABBATH FOR MAN. 

one Baptist Sunday-School of 1800 scholars — 150 young 
men in pastor's Bible class sent out, two and two, 
almost the entire class each Sabbath afternoon, to labor 
in the waste places of the city." 

H. H. Boyesen, the Norwegian novelist, wrote me; 
in the spring of 1884 of the excellent Sabbath observ^ 
ance of Norway in the rural districts, on which he was 
then apprehensive that the siding of the clergy with 
the King in his conflict with the people, might have an 
unfavorable effect — an apprehension which has doubt- 
less been dispelled by the subsequent yielding of the 
King to the people's demand for a parliamentary gov- 
ernment. 

The Sabbath observance of Switzerland is imperfect, 
but improving. Twice within a few years The Inter- 
national Federation of Lord's-day Societies (organized 
in 1776) has met in its cities, and the Swiss Minister at 
Washington informs me that each of its confederated 
republics or cantons, except Geneva, has Sabbath 
laws, while the federal law over them all " forbids Sun- 
day labor in manufactories," and " the federal law on 
railroads requires that any laborer or employe of rail- 
roads shall have his own Sunday every three weeks at 
least," which has been amended so that " in cases of 
necessity" he " may have his holiday on some other 
day than Sunday." " Papers are published freely on 
Sundays, but generally not on Mondays," so that 
printers and editors at least have Sabbath rest. " No 
mails are distributed by letter-carriers on Sundays," 
which is more than can be said of some other Conti- 
nental countries. 

Sabbath observance, even in the best of Continental 
countries, is inferior to that of the United States and 
Great Britain — for instance, in Switzerland there is no 



IS THE SABBATH SURRENDERED? 53 

closing of liquor shops or theatres, and elections are 
regularly held on the Sabbath 6 — but Scandinavia, 
Holland and Switzerland are far in advance of Spain,' 
France, Denmark, Belgium, Germany, Italy, Greece 
and Russia, which together make up the realm of the 
real Continental Sunday. 

Are there any elements of hope in these latter coun- 
tries ? Here of course we are only seeking hopeful 
symptoms in the midst of dangerous sickness. 

The last action of the French Assembly on the Sab- 
bath question, of which I have received a copy 7 from 
the French Minister to the United States, records that 
on the 12th of July, 1880, "the law of the 18th of 
November, 1814, upon the rest of the Sabbath and the 
religious festivals was repealed." This repeal of the 
law which succeeded the tenth-day festival of the Revo- 
lution is not as discouraging as it seems, for the repeal is 
mainly aimed at the Roman Catholic festivals, which 
had been given equal protection with the Sabbath. 

The Sabbath is now marked in the French Code 
only by the unimportant by-laws that make it a dies 
non in judicial proceedings, and by a few other very 
indirect recognitions ; but while the Sabbath laws 
have diminished in the last fifteen years, Sunday trade 
has also diminished. The earliest note of this change 
that we find is in the New York Times of June 8, 1869, 
and is as follows : " A very profound and wonderful 
reform has just been begun in Paris. The principal 
shops — including those of nearly all linen-drapers, 
hosiers, silk mercers and venders of ready-made ap- 
parel — will henceforth be closed on Sundays. The 
merchants have taken this step of their own accord, 
and the employes appeal to the good-will of the public 
to aid them in making the measure general." 



54 THE SABBATH FOR MAN. 

The origin of this movement, which the Times at- 
tributes to " the merchants" themselves, is more accu- 
rately explained in the following extract from one of 
the Reports of the New York Sabbath Committee : 
" The movement started among the Roman Catholics 
of France some years -ago, in favor of a better observ- 
ance of Sunday, under the leadership of the Count de 
Cissey, is making progress, and has secured the closing 
of factories, shops, and stores on Sunday in numerous 
places. Among the Protestants, a committee charged 
w r ith promoting the observance of the Lord's-day has 
recently been reorganized in Paris, and promises to 
prosecute its work with activity." 

Three clergymen of New York — Wm. M. Taylor, 
D.D., O. H. Tiffany, D.D., and J. M. Reid, D.D.— 
each testify that in recent visits to Paris they have 
observed a decided decrease in the number of shops 
open on the Sabbath as compared with their former 
visits. Dr. Reid found a Paris clerk who said that he 
would not be a clerk in any store which was kept open 
on the Sabbath, and that there were other clerks of 
the same mind, and also that Sabbath-keeping was on 
the increase. 

Dr. E. W. Hitchcock, pastor of the American 
Chapel in Paris for eleven years, ending in 1884, writes 
me that " there is less work done on the first day of 
the week, much less than twenty and thirty years ago. 
The manufacturers and wholesale establishments are 
mostly closed. The majority of the retail shops are, 
closed at noon. A goodly number are not opened at 
all on Sunday, and a sign at the door reads, ' Closed 
Sundays and Fete-days.' It is considered eminently 
respectable not to work or do business on Sunday. 



IS THE SABBATH SURRENDERED? 55 

Then employers and employed covet the day for rest 
and recreation." 

These, of course, are only crumbs of comfort, and 
there is little to feed hope upon in France, or its imi- 
tation, Belgium, further than that there is a growing 
discontent with the Continental Sunday, and increas- 
ing agitation for its improvement in the direction of 
greater restrictions. 

In Italy, societies in Milan, Rome, Naples and else- 
where, are at work to secure the' Day of Rest, espe- 
cially to laborers and employees. Steps have been 
taken to organize a " Laborers' League for Sunday 
Rest." The result of this movement is already seen 
in the closing of some of the large stores in Milan on 
the Sabbath, with the notice posted, " Closed on 
Sunday out of respect to the humanitarian principle of 
the Sunday rest." What American or Englishman 
"will fly such a banner in his shop window by closing 
on the Sabbath when law or public sentiment would 
allow him to open ? 

' The Aonio Paleario Society and the Young Men's 
Christian Association," according to the New York 
Sabbath Committee's Report, ''have united in issuing 
a series of documents in favor of the Sabbath, and in 
organizing in Rome a union of all who will observe the 
Lord's-day themselves and give to others under their 
control the same privilege. The movement has awak- 
ened attention on the part of leading Roman Catholics 
in Italy, and incited them to efforts in the same direc- 
tion." 

Leroy M. Vernon, D.D., missionary at Rome, writes 
thus of some recent slight improvements in Italy's 
Sabbath observance : 



$6 THE SABBATH FOR MAN. 

" (i) The Roman Catholic Church in Italy certainly 
insists on attendance at mass Sunday morning, but 
the afternoon is invariably a half holiday. The laxity 
for the afternoon is, I think, a sort of premium for the 
rigor of the morning, in the interests of church-control 
rather than in those of real devotion. (2) The church 
authorities in Rome within the last three or four years 
have publicly insisted on greater observance of the 
Lord's-day, but I am inclined to think that it was 
hostility to the Government which led them to de- 
nounce working on Sunday by Government laborers, 
almost more than any real regard for the day. Still, 
there have been some efforts looking to better observ- 
ance of the Sunday. And almost all the Protestants 
in Italy have latterly been very outspoken and urgent 
on the subject. Some little has been gained, it seems 
to me. (3) Sunday newspapers are generally pub- 
lished, varying but little from the usual issues. A few 
of the better papers (in style), such as the Fanfulla, of 
Rome, publish a Sunday edition of a purely literary 
character. (4) The Continental Sabbath remains sub- 
stantially unchanged. The Protestants are probably 
more circumspect and observant, but their numbers 
are yet too small to modify perceptibly the general 
usage." 

In the German-speaking nations there is more on 
which to link our hopes of an improved Sabbath ob- 
servance. After much misgiving Germany is at length 
adopting Sabbath-schools quite widely, and thus will 
correct Sabbath-breaking, not by merely prohibiting 
it, but by putting something in its place. 

The chief elements of hope in Germany (including in 
that term all the German-speaking states) is that the 
Emperor William, and also the King of Wurtemberg 



IS THE SABBATH SURRENDERED? 5/ 

and the Grand Duke of Baden, have each expressed 
"their sympathy with the International Federation of 
Lord's-day Societies, and that all classes of people, 
the Roman Catholics and Lutherans in the name of 
religion, and the socialists in the name of humanity, 
are petitioning the German governments, and exhort- 
ing the German people, with a view to the better ob- 
servance of the Sabbath. 

Professor H. M. Scott, of the Chicago Theological 
Seminary, whose recent residence for several years in 
Germany has made him an authority in regard to relig- 
ious movements on the Continent, writes me thus of 
the signs of improvement in the " Continental Sunday" 
(April, 1884) : " The recent legislation in Germany, 
starting from the humanitarian stand-point, is favor- 
able to Sunday as a day of rest. This is especially 
the case in Prussia, and the Prussian spirit is spread- 
ing. ' The State is to avoid all public official acts on 
Sunday, and protect laborers, servants and operatives 
from the demands of their employers for work on Sun- 
day. ' The Church, too, has been more active recently, 
and it is part of the conservative reaction, which car- 
ried the Prussian Synod in J 879 by 120 to 40, to em- 
phasize Sunday-keeping. A Berlin pastor even con- 
demned the Emperor for reviewing troops on that 
day. German Christians who have seen the Sunday 
in Britain desire it in their own country. Dr. Konig, 
of Leipzig, works there for the Sabbath and the Sun- 
day-school, which he learned to love in Scotland. 
The Synod of Saxony, about two years ago, almost 
unanimously petitioned Government in favor of a 
stricter observance of Sunday. In the cities all places 
of business must put up shutters during church hours, 
and the police enforce the law. At the meeting of the 



58 THE SABBATH FOR MAN. 

* Protestantentag, ' representing the rationalistic the- 
ology of Germany, held in 1876 at Heidelberg, it was 
said in theses on the ' Sunday question ' : ' The Prot- 
estantenverein seconds with all its power the move- 
ment being made to make the Sunday rest general 
among the German people. ' The old Lutheran Synod, 
representing some 60,000 members in Prussia and 
Baden, sent a petition in 1878, and again in 1882, to 
the Imperial Parliament, pleading for better observ- 
ance of the Sabbath-day. Thus the extremes of the- 
ological opinion unite in favor of such a practical 
measure for religion and humanity. The dissipation 
flowing from a Sunday ill-spent is awakening deep 
thought among German Christians. Intoxication is 
on the increase in Germany. I heard Prof. Roscher, 
the famous political economist of Leipzig, once 
point to the fact that suicides of women are usually 
committed on Sunday, and those of men usually on 
Monday, as a sad commentary on an ill-spent Sunday. 
The woman left neglected at home, in despair takes her 
life ; the man awakening Monday from a drunken Sun- 
day, loathes himself and life, and casts both violently 
away. 

In a second letter, bringing still more recent in- 
formation from German papers, then just received, 
Professor Scott says (April, 1884) : " The German 
Parliament recently passed a resolution opposing the 
transmission of wares, books, packets, money, etc., in 
ordinary cases through the post on Sunday. This 
motion was passed by a vote of 127 to 82, and that 
against the opposition of the Postmaster-General, who 
said that some of the Rhine clergy favored Sunday 
mails ; whereupon 421 ministers of that Province pub- 
lished a declaration that they desired no such thing. 



IS THE SABBATH SURRENDERED ? 59 

A Social Economic Association of the Rhine peti- 
tioned Parliament to make Sunday laws stricter, and 
their petition was referred to a parliamentary commit- 
tee, which agreed to it by a vote of 13 to 10." 

We may well hope that the Continental Sunday will 
find no welcome in Great Britain and the United 
States, when it can bring only letters of condemnation 
from those who know it best, w r ho would fain export 
it with their paupers and convicts. 

In a third note (Aug., 1884) Professor Scott writes : 
" At a meeting of United Synods in Berlin, June 16, 
17, it was resolved that ' as a rule the officials who are 
employed in all transport business, whether public or 
private, must be allowed to rest at least every third 
Sunday. ' This resolution passed after being supported 
by Court-preacher Stocker and others. It is a step in 
the right direction." 

An illustration of the growing disposition on the 
Continent in favor of keeping the Sabbath is found in 
the fact that the great business house in Berlin, that 
of Rudolf Herzog (" a business like that of Wana- 
maker in Philadelphia"), has abandoned all work on 
the Sabbath, all letters arriving on that day being left 
unopened until Monday — as they should be. Still 
more radical improvements in the German Sabbath 
are likely to be the result of an earnest effort to reach 
the masses with evangelical truth, that has recently 
been started in Germany by Dr. Theodore Christlieb, 
of the University of Bonn, and Court-preacher 
Stocker, of Berlin. The work will be systematically 
prosecuted through Bible-readers that have been ap- 
pointed to labor among the lower classes, and through 
preaching in concert-rooms and theatres. 



60 THE SABBATH FOR MAN. 

3. Aitother element of hope is that the Greek and Roman 

Catholic Churches are sharing the reaction against the 

Continental Stinday. 

In 1876 or 1877, at a meeting held at St. Peters- 
burg, attended by laymen and ecclesiastics of the Or- 
thodox, Lutheran and Reformed communions, it was 
decided to organize a society to promote the observ- 
ance of the Lord's-day. 

In 1884 special attention was called in Russia to the 
evil of allowing the Sabbath to be used as the great 
market day. The Grecian Synod of the Greek Church 
a few years ago issued a circular enjoining the better 
observance of the Sabbath, and the principal mer- 
chants of Athens have suspended business on that 
Day. 

Pope Leo XIII. has given his hearty indorsement 
to Count Cissey, of France, in his crusade for a better 
observance of the Lord's-day. In reply to an address 
from a Roman Catholic society which opposes the 
profanation of the Lord's-day, the Pope, on March 
20th, 1881, at the suggestion of Archbishop Gibbons, 
of Baltimore, issued an address in which were these 
words : 

" The observance of the Sacred Day which was 
willed expressly by God from the first origin of man, 
is imperatively demanded by the absolute and essen- 
tial dependence of the creature upon the Creator. 
And this law, mark it well, my beloved, which at one 
and the same time so admirably provides for the honor 
of God, the spiritual needs and dignity of man, and 
the temporal well-being of human life — this law, we 
say, touches not only individuals, but also people and 
nations, which owe to divine Providence the enjoy- 
ment of every benefit and advantage which is derived 



IS THE SABBATH SURRENDERED? 6l 

from civil society. And it is precisely to this fatal 
tendency, which to-day prevails, to desire to lead 
mankind far away from God, and to order the affairs 
of kingdoms and nations as if God did not exist, that 
to-day is to be attributed this contempt and neglect of 
the Day of the Lord." 

Many similar utterances have been made by many 
Roman Catholics within a few years past — by a Roman 
Catholic Convention in Germany in 1883 ; 8 by a 
" Catholic Young Men's Convention" in Chicago in 
1881 ; by the Metropolitan Catholic Union, of New 
York State, in 1882. Sunday excursions have been 
condemned by the Roman Catholic Bishops of Mon- 
treal and Buffalo ; Sunday liquor-selling, by Bishop 
Keane, of Richmond, Va. Cardinal McCloskey and 
Archbishop Wood, of Philadelphia, have also rebuked 
the desecration of the Lord's-day. Even in Chicago, 
where Archbishop Feehan, in 1882, allowed his friends 
to violate the laws of God and man, and turn the 
Lord's-day into a holiday, in receiving him back from 
Rome, it should be put to the credit side of the account 
that the late Bishop Foley and fifteen thousand other 
Roman Catholics presented a petition of their own to 
the City Government asking for the closing of Sunday 
saloons. 

The Bishop of New Jersey even refused burial to 
one who had disobeyed the order of the church pro- 
hibiting the sale of liquor on the Sabbath. 

Father Walworth, of Albany, said in a published 
letter : " I need not repeat here the precept of the 
Catholic Church, which prohibits all merchandising on 
Sunday. It would be ridiculous to fancy any excep- 
tion in favor of so dangerous a merchandise as that 
which constitutes the liquor trade." 



62 THE SABBATH FOR MAN. 

Among the New York pastors who protested in 1884 
against the Sunday opening of museums, was Father 
Preston. 

The commencement of the agitation in Ireland in 
favor of ''Sunday closing" is also to be credited to 
Roman Catholic prelates, Bishop Furlong (1857), 
Archbishop Leahy (1861) and others. 

In the following letter from Mr. Stephen Preston, 
Minister from Hayti to the United States, it will be 
seen that some improvements in Sabbath observance 
in that island have been inaugurated by a Roman Cath- 
olic. 

" I regret to say that in Hayti there are no Sunday 
laws, and that until i860 it was market day. This 
custom dated from the establishment of slavery in 
Hayti, the slaves not being allowed to leave the plan- 
tations for the purpose of trading except on Sundays. 
The Haytiens kept it after the abolition of that insti- 
tution in 1793, and even after the independence of the 
island in 1804. But in i860 the Roman Catholic 
curate of Port-au-Prince, the capital of the Republic, 
aided by some of the local authorities and a few Prot- 
estant residents of different denominations, undertook 
a crusade in favor of the observance of Sunday by 
urging the closing all places of business and the 
public markets. They succeeded concerning the sus- 
pension of business, but not regarding pleasures. The 
people are free on that subject, and I have to say 
that, except by very few of the natives or foreign resi- 
dents, either Roman Catholic or Protestant, the Sab- 
bath is not kept in Hayti as it is in many Protestant 
countries. About the same state of things exists in 
the other islands of the West Indies, except those 
under the ' British Crown.' " 






IS THE SABBATH SURRENDERED? 63 

The following letter, from Father Sylvester Malone, 
one of the most influential priests of Brooklyn, brings 
out still further the antagonism of the Roman Catholic 
Church in its theories, and among some of its priests 
in feeling and teaching also, to the Continental Sun- 
day : 

" I am just in receipt of your letter, in which you 
put me several questions in reference to the teachings 
of the Catholic Church on what all Christians owe as 
their duty to the command of God, ' Remember to keep 
holy the Sabbath-day.' In the first place, I have to 
remark that the Sabbath of the Jews was celebrated on 
the last day of the week, and not on the first, which 
we Catholics call the Lord's-day. For this change we 
have only the authority of the Catholic Church. The 
Catholic Church then enjoins on all her members the 
obligation of keeping holy the Sunday, or first day of 
each week. What she understands by this command 
is that no servile work be done, and that prayer and 
praise of God fill up the greater portion of the day. 
The attendance at Mass is of obligation. Nothing can 
excuse a Catholic from neglect of this duty on Sun- 
days and holy days but sickness, or some very grave 
reason, which would seem sufficient to any fair-minded 
person. Of course all traffic of every kind is forbid- 
den, as It would take the mind from studying the 
things of God, and indispose it to faith and piety. In 
all our churches there are services from six o'clock 
until some time after twelve. The very devoted can 
remain in the church all this time or any portion of it 
that suits them. All must hear one Mass, which may 
take an hour. The evening service consists of Ves- 
pers, which is sung by the choir ; there are often many 
other devotions. These are the public functions which,, 



64 THE SABBATH FOR MAN. 

I believe, are more largely attended by the Catholic 
people than by any other denomination. We advise 
our people to make the whole day holy so far as they 
can, by reading good books, by prayer, by works of 
charity toward their neighbors, and in every way that 
they may make manifest in a special manner their grat- 
itude to Almighty God. If we could we would have 
closed every store where liquor is sold on Sundays ; 
and where the violators of the law were detected, a 
withdrawal of their license and other penalties would 
be strictly enforced. I know there are many Catholics 
who favor recreation on Sundays, and were it indulged 
in for health's sake, and not for dissipation, there is 
no reason to interdict it, especially in the case of the 
hard-working people, who have too little pleasure and 
pastime. There should be no drinking, no dancing, 
no singing, no carousing, for all of these so far distract 
the mind from God as to make of Sunday a day far 
more worldly than even the other six, in which they 
are busy in acquiring riches and wealth. I hope this 
short note will give you to understand how fully we 
are alive to the importance of a proper observance of 
the Lord's-day, and how much we priests strive to 
keep our followers up to all its requirements. The 
Church in France and Italy has lost much of her pres- 
tige, and the consequence is a very lax observance of 
the Sabbath by the masses. Unbelieving men at the 
head of the Governments in both countries allow the 
people to do just as they please, and we see labor and 
pleasure the characteristics of the Sunday on the Con- 
tinent, to the great scandal of Americans and English- 
men who travel there for the first time. I trust that 
our people may never imitate the bad example of 
Europeans ; rather let us hope that all good and zeal- 



IS THE SABBATH SURRENDERED? 65 

ous men will, by their example and teaching, aid the 
good work of encouraging all to spend the Sunday in 
the service of God, and for the good of their fellow- 
men. 

" I may here set down the feast days or holy days 
which Catholics, who can, are bound to reverence as 
they do the Sabbath. 1st, The Nativity of our Lord, 
or Christmas Day ; 2d, The Circumcision, or New 
Year's Day ; 3d, The Epiphany ; 4th, The Ascen- 
sion ; 5th, Corpus Christi ; 6th, SS. Peter and Paul ; 
7th, The Assumption of the B. V. Mary; 8th, All 
Saints." 

This letter, while incidentally showing the weakness 
o£ the Roman Catholic position in claiming for the ob- 
servance of the Lord's-day only the same ecclesiastical 
authority as that of church festivals, is also encourag- 
ing in giving emphasis to the antagonism of a portion 
at least of the Roman Catholic priesthood to Sunday 
trading, Sunday revelling, and the Continental Sun- 
day. A darker side of the picture will appear in let- 
ters from Spain and Italy ; but there is at least a ray 
of hope in the numerous recent utterances of Roman 
Catholic prelates against the desecration of the Lord's- 
day, and in their increasing recognition of the truth 
uttered by the Roman Catholic statesman, Montalem- 
bert, when he said : " There is no religion without 
worship ; there is no worship without the Sabbath." 

4. Coming to Great Britain, we find the elements of hope 
for a better Sabbath observance almost too numerous 
to mention. 

Mr. Moody, on leaving England in 1884, sa -id to a 
reporter of the Pall Mall Gazette, in contrasting Lon- 
don's moral status with what it was at the time of his 



66 THE SABBATH FOR MAN. 

previous visit, ten years before : " The Sabbath is bet- 
ter observed. I attribute a good deal of this to the 
revivals in the Church of England, which is more 
Christian than it was ten years ago." 

Revivals are the most radical cure of Sabbath dese- 
cration. 

Another element of hope is the earnestness with 
which English workingmen have repeatedly defeated 
the efforts of their kid-gloved patronizers to thrust 
upon them the alleged benefits of the " Sunday open- 
ing" of the national museums and art galleries, which 
they have recognized as the thin edge of the Conti- 
nental Sunday, and so have prevented by overwhelm- 
ing petitions, of which I shall speak elsewhere. It 
should be noted here, however, as an important ele- 
ment of hope, that all the agitation for " Sunday 
opening" has not lessened the majority against it in 
either House of Parliament. The majority against 
opening in the House of Lords was the same in 1884 
as in 1879, an d would have been two less but for a mis- 
take. In the House of Commons the vote for opening 
was four less the last time than the first. 

Another hopeful fact is that, while more than half 
the London shops were open on Sundays in 1857, only 
one fourth opened in 1882. But the chief element of 
hope for the preservation and improvement of British 
Sabbath observance is the great success of the " Sun- 
day closing" of liquor shops in Scotland, Ireland and 
Wales. In Scotland the government returns prove a 
marked decrease in the consumption of intoxicating 
liquors, and also in drunkenness, through the operation 
of the Forbes-Mackenzie Act. In the five years end- 
ing 1853 — the act came into force in 1854 — the con- 
sumption of spirits in Scotland amounted to 36,039,712 



IS THE SABBATH SURRENDERED ? 67 

gallons. In the five years ending 1859, tne number of 
gallons was 27,909,255, being a decrease of 8,130,457 
gallons, or an annual decrease of 1,626,091 gallons 
under "Sunday closing." In the five years ending 
1864, the number of gallons was 24,845,897, a further 
decrease of 3,063,358 gallons. In 17 towns the total 
number of cases of drunkenness and crime during the 
last three years under the old law was 145,366, while 
in the first three years under the new law, with a 
larger population, the number fell to 116,101, a de- 
crease of 29,265, only one third as many being arrested 
for drunkenness on the Sabbath as the average of the 
other days. 

Mr. Thomas Linton, Chief Superintendent of Police 
and Procurator-Fiscal of Edinburgh, connected with 
the police force for forty years, says that before the 
closing of public houses on the Sabbath a larger force 
of police was required than now. Between eight 
o'clock on Sabbath morning and ten o'clock at night, 
there are now only twenty-six men at a time on the 
beats in the whole of Edinburgh, while on week-days 
there are seventy-eight. The closing of public houses 
on the Sabbath has also led to a decrease of drunken- 
ness on Monday, and the number who now absent 
themselves from work on that day is small compared 
with previous years. 

The Pall Mall Gazette publishes a table of statistics, 
showing" How Sunday closing has worked in Ireland," 
which is well worth studying. The arrests for drunk- 
enness on the Sabbath in the " Sunday-closing" dis- 
tricts since the Act came into force, in 1878, show a 
decrease of 53 per cent. The consumption of liquor 
in these districts during the " Sunday-closing" period 
shows a decrease of live and a half millions sterling 



68 THE SABBATH FOR MAN. 

[about 2j\ million dollars]. The effect of shut doors 
on the Sabbath, it is proved, extends through the week ; 
and there is a decrease (from 518,609 to 442,665) of 
75,944 cases in the number of arrests for every-day 
drunkenness during the " Sunday-closing" period. 
The most striking fact of the situation is thus brought 
out : " In the year 1883 the arrests for drunkenness in 
Ireland numbered 89,526. Of this total, Sunday, in- 
cluding the arrests in the five exempted cities, con- 
tributed 4195, leaving 85,000 to be distributed over 
the other six days of the week. In other words, the 
six ordinary days of the week gave 14,000 arrests each, 
whereas Sunday, the idle day, the day when money is 
more or less available, and a day not kept in the Sab- 
batarian sense, but which is specially protected from 
the traffic of the publican, gave 4000 ! Had every 
day of the week been as well protected, the drunken 
arrests in 1883 should have numbered less than 30,000, 
instead o 4 the actual total of 90,000." 

The Dai-y Telegraph, of London, commenting on 
these facts in an editorial (May 20th, 1884), says : 
' These are facts which make the plea of Sunday clos- 
ing simply resistless." 

" Sunday closing" in Wales completed its second 
year June 30th, 1884, an d has too short a record to 
make its statistics of special value, although they point 
in the same direction as those of Scotland and Ireland. 
The fact that liquor shops are open in England on the 
very borders of Wales, greatly embarrasses the working 
of the Welsh "Sunday-closing"act, which can have a fair 
trial only when a similar law is enacted for England, 
which is urged to it by the successes of Sunday clos- 
ing, not only in Scotland, Ireland and Wales, but also 
in the British Colonies and in the United States. By 



IS THE SABBATH SURRENDERED? 69 

replies to a circular sent out by Lord Kimberley in 
July, 1881, to the British Colonies, inquiring whether 
legislation had taken place during the last ten years 
relative to the sale of intoxicants on the Sabbath, we 
find that " Sunday closing" prevails in the Canadas, 
in Newfoundland, in Natal, in Western Australia, in 
South Australia, in New Zealand, in New South 
Wales, in Victoria and in Queensland. All the testis 
mony is to the effect that " Sunday closing is and has 
been highly beneficial." 

Wherever in the United States "Sunday-closing' ' laws 
have been enforced, drunkenness and other crimes 
have greatly decreased. Rev. W. W. Atterbury, Sec- 
retary of the New York Sabbath Committee, says : 
" During three years — from 1867 to 1870 — it is an im- 
portant historical fact, which no subsequent failures can 
obliterate, that we had a liquor law that was enforced 
in New York. Before that time a law prohibited the 
sale of liquors with pains and penalties ; but it was 
not enforced. In 1866 a law was passed, called the 
Metropolitan Excise Law, that was enforced for three 
years. The result was that the arrests for disorder 
and drunkenness, which had always been twenty-five 
per cent more on Sunday than on Tuesday — as an 
average week-day — at once decreased, and became 
forty per cent less on Sunday than on Tuesday [a gain 
of 65 per cent]. That law continued in force until the 
regime of Mr. Tweed, when it was repealed." 

Since Tweed reversed the engines of law enforce- 
ment, his successors have continued to allow the back 
doors of saloons to fan the flames of vice and crime on 
the Sabbath into their most destructive proportions. 

Through the efforts of a Citizens' Law and Order 
League in enforcing the "Sunday-closing" laws of 



JO THE SABBATH FOR MAN. 

Massachusetts, in a recent year the arrests for drunken- 
ness on the Sabbath decreased thirty-four per cent. 

In Columbus, Ohio, on the Monday following the 
enforcement of the new Sabbath laws of that State, it 
was telegraphed abroad : " The Sunday-closing law 
was strictly observed by saloon men, and it was the 
most quiet day of the year. The average arrests of 
twenty-five for drunkenness was cut down to three 
cases." 

Sunday arrests have been so greatly decreased, and 
Sabbath rest so greatly increased wherever the ring- 
leader of Sabbath desecration, Alcohol, has been 
locked up, that the English Parliament cannot much 
longer withhold the boon from England itself, where 
liquor shops are now open six or seven hours on the 
Sabbath. 

It is a remarkable fact that in the week ending April 
5, 1884, no less than 529 petitions in favor of " Sunday 
closing'' of public houses in England were presented to 
the British Parliament, while only eight were forth- 
coming in favor of the new franchise bill. A vast ma- 
jority of the population, as tested by canvass, desire 
the cessation of the Sunday drink traffic. More than 
600 towns and villages in various parts of England, 
representing a population of upward of five millions, 
have been canvassed on this question by schedules 
left at their homes, and 966,256 householders have 
given written replies as follows : In favor of Sunday 
closing, 789,333 [80 per cent] ; against Sunday closing, 
107,489 ; neutral, 69,434. 

In 1883 nearly two millions of Englishmen petition- 
ed for " Sunday closing " in England, and a resolution 
was passed declaring its expediency ; but the crowd of 
less important public business, and the chattering of 






IS THE S\BBATH SURRENDERED? J\ 

obstructionists, prevented the passage of a correspond- 
ing bill, which, however, must soon be given to those 
who have asked for it in larger numbers than have 
ever petitioned for any law that has not been 
granted. 

The London Times, commenting on the last defeat in 
Parliament of the proposal to open national museums 
on the Sabbath, said : " The working class are a good 
deal more interested in the Sunday closing of public 
houses than in the Sunday opening of museums. In 
the former they welcome the removal of a powerful 
temptation ; in the latter they are more or less in- 
clined to suspect an attack, unintended, no doubt, but 
none the less insidious, on the safeguards which guar- 
antee them their Sunday's rest." 

In a similar strain The Quarterly Review, speaking 
of Financial Prospects, in March, 1884, says of " Sun- 
day closing :" "It is the wage-receiver who calls for 
it. It is from the new electorate, the great mass of 
whom live by weekly wages, that that pressure has 
proceeded which has made possible a kind of legisla- 
tion, of which, prior to 1868, no practical statesman 
dreamed ; which even in 1875 seemed infinitely re- 
mote. That nearly half the drinking and three fourths 
of the drunkenness of this country take place on Satur- 
day evening and Sunday is too notorious to need proof 
or illustration. The demand for Sunday closing, then, 
means a demand to curtail, by at least one half, the 
period during which their habits and the necessities of 
their daily work permit the wage-receivers to indulge 
in their favorite vice ; and such a demand argues a very 
great and significant change of feeling among them." 

We may well pause here in our round-the-world trip 
of Sabbath inspection to consider the rights and rea- 



72 THE SABBATH FOR MAN. 

sons that authorize and urge England to enact and 
America to enforce " Sunday-closing" laws. 

Laws forbidding liquor-sellers to do business on 
the Sabbath are sufficiently justified on the ground that 
they have no more right to break the law of general 
rest than any other business which is not a work of 
necessity or mercy. If the nobler forms of trade must 
cease in the interests of the general rest, certainly the 
most dangerous of all merchandising ought to have no 
exception made in its favor. One would think by the 
state of things in many large cities, that the Sabbath 
was not made for man, but for the liquor-dealer. 
German beer-sellers in America claim immunity on 
race grounds, and are the last to close when enforce- 
ment is attempted. But they have no better claim 
than others. That to sell beer on the Sabbath was their 
custom in Germany is no argument to those who do 
not wish America to be like Germany, either in morals, 
or government, or in the Continental Sundays that 
underlie both, and help to make' it a good land to emi- 
grate from. When native citizens are compelled to 
intermit the sale of useful articles on the Sabbath for 
the general good, there should certainly be no except 
tion in favor of poison-selling foreigners. 

But the opening of saloons on the Sabbath can be 
justly prohibited in a free country, not only because 
the public health calls for the suspension on that day 
of all needless trade, but also because liquor-selling 
(harmful on any day, and so rightly prohibitable on all 
days) is doubly demoralizing on the Sabbath, as on 
election days, and so on both may rightly be prohib- 
ited by the State in the exercise of its right of self- 
protection. A holiday or holy day with open rum- 
shops is not a blessing, but a curse. Professor Swing 



IS THE SABBATH SURRENDERED? 73 

speaks with suitable intensity of the horrible illustra- 
tion of this fact which Chicago affords: "To have 
twenty-five hundred saloons open on any day of idle- 
ness is not only to rob the day of its prime quality, of 
its physical and mental rest, but it is to transform the 
day into a positive evil. It is of no advantage to 
common people to have a day of rest from common 
labor, if the day is to bring an unusual outlay of money, 
and an inflaming of the passions. If the stores are 
closed, and the manufactories are closed, and the 
spade and pick are put aside for twenty-four hours 
only that glasses and bottles may rattle, and cards 
be shuffled, and dice cast, and hard-earned money be 
wasted, then it would be better that industry should 
rule all the seven days of the week. Regular labor 
all through the year would not injure a laboring man 
half as much as he would be injured by fifty-two 
days in the beer shops. A day which shuts up a 
factory and opens a saloon is an absurdity. What a 
sweet day that must be when it is an open question 
whether those who are to enjoy it will live over it ! 
A broken head is more probable than a saved soul." 

Statistics show that in Germany, where Sunday 
liquor-selling is open and untrammelled, fifty-three per 
cent of the crimes are committed between Saturday 
and Monday morning. Many a poor German woman 
dreads to have Sunday come. Her husband, who has 
worked hard and kept sober through the week, finds it 
a much more perilous affair on his weekly respite, and 
returns home from his Sunday " recreation" in no 
favorable mood for domestic peace. 

In England, with its six and seven hours of Sunday 
liquor-selling, the same results appear. To use the 
language of one of the Homilies (" Of the Place and 



74 THE SABBATH FOR MAN. 

Time of Prayer"), " It doth too evidently appear that 
God is more dishonored and the devil better served on 
the Sunday than upon all the days of the week beside." 

Similar testimony is given by judges, chaplains and 
others to the effect of the Sunday liquor traffic in the 
United States. 

Judge G. G. Reynolds, of the Brooklyn City Court, 
after remarking that he has to do only with civil cases, 
and so sees less of the fruits of Sabbath-breaking than 
judges in criminal courts, proceeds to say : " Inciden- 
tally, however, we in the civil courts see much of the 
evil effects of Sabbath-breaking. In many of the 
actions brought to recover damages for assault and 
battery, we find the quarrel originated in liquor saloons 
on Sunday ; and in the actions brought under what is 
known as the Civil Damage Act, it generally turns out 
that the worst cases are connected with Sunday drink- 
ing. If the license laws, even such as they are, should 
be strictly enforced in respect to Sunday closing, it 
would greatly lessen the evils connected with the 
abominable business of selling intoxicating drinks." 

Alderman Cullerton, of Brooklyn, in 1883, stated 
that a few years before he had used all his influence to 
prevent the enforcement of the Sunday-closing laws, 
but since then he had seen so much of the evil effects 
of selling liquor on Sundays that he would now fight 
harder to secure the rigid enforcement of the law than 
he ever had fought against it. The records of Brooklyn 
police courts shozved that on Sunday there were twice 
as many arrests for drunkenness and disorderly conduct 
as on any other day in the week. Almost every Mon- 
day morning he was waited upon by the wives of 
laborers who had been arrested for Sunday sprees, and 
asked to use his influence in their favor. These poor 






IS THE SABBATH SURRENDERED? 75 

women managed to keep their husbands at home Sat- 
urday night, but could not detain them in the house 
all day Sunday. The men went to the saloons, spent 
all their money, got drunk, and their wives and fami- 
lies had to suffer for it. It was the same thing every 
week. The money earned by the men was squandered 
in drink, and the unfortunate wives had to work hard 
to pay their husbands' fines and buy food for their 
children. 

Sunday liquor-selling is the pirate of commercial 
life, preying upon all other trades and interests. On 
Sunday it robs the church and the home of the pres- 
ence of fathers and brothers. Extending its relentless 
grasp forward into the week, it robs the Monday work- 
shop of its employees, and the grocer, the baker, the 
butcher, of their legitimate share of the laborer's 
wages, which are monopolized by the liquor-dealer, 
while the tippler's family are left ragged and hungry. 
The liquor-dealer is an Arab whose hand is against 
every man, and every man's hand should be against 
him. At the very least, he should not be allowed a 
^lay more of each week than better merchants. 

5. Passing from Europe to America, we pause to note 
another element of hope in the fact that nearly all the 
great men on both sides of the sea have given their em- 
phatic testimony in favor of the observance of the Sab- 
bath as a Holy Day of legally protected rest and worship. 
Charles Sumner is almost the only man of eminence in 
modern times who has expressed himself in favor of 
Sunday as a sporting holiday after the Continental 
fashion. Against him may be quoted Washington, 
Lincoln, Garfield, Webster, Seward, and a long list of 
eminent men, Roman Catholic, Protestant, and in- 



?6 THE SABBATH FOR MAN. 

fidel ; American, British, and Continental ; statesmen, 
doctors, jurists, manufacturers, travellers, who give 
unanimous testimony that health, mind, morals, and 
liberty all require that one day in seven shall be legally 
protected against business and public pleasures. 

General Washington, in August, 1776, at the begin- 
ning of the great war of the Revolution, in a general 
army order, said : " That the troops may have an op- 
portunity of attending public worship, as well as to 
take some rest after the great fatigue they have gone 
through, the General, in future, excuses them from 
fatigue duty on Sundays, except at the shipyards, or 
on special occasions, until further orders. . . . We 
can have little hope of the blessing of Heaven on our 
arms, if we insult it by our impiety and folly." 

The following is President Lincoln's famous Army 
Order in regard to Sabbath observance : 

" Executive Mansion, Washington, ) 
Nov. 15, 1862. j 

" The President, Commander-in-Chief of the Army 
and Navy, desires and enjoins the orderly observance 
of the Sabbath by the officers and men in the military 
and naval service. The importance for man and beast 
of the prescribed weekly rest, the sacred rights of 
Christian soldiers and sailors, a becoming deference to 
the best sentiment of a Christian people, and a due 
regard for the Divine will, demand that Sunday labor 
in the army and navy be reduced to the measure of 
strict necessity. The discipline and character of the 
national forces should not suffer, nor the cause they 
defend be imperilled, by the profanation of the day or 
name of the Most High. At this time of public 
distress, adopting the words of Washington, in 1776, 



IS THE SABBATH SURRENDERED? *ff 

e men may find enough to do in the service of God and 
their country without abandoning themselves to vice 
and immorality.' The first general order issued by 
the Father of his Country, after the Declaration of 
Independence, indicates the spirit in which our insti-. 
tutions were founded, and should ever be defended : 
1 The General hopes and trusts that every officer and 
man will endeavor to live and act as becomes a Chris- 
tian soldier, defending the dearest rights and liberties 
of his country.' 

President Garfield, whose name is so often associated 
with those of Washington and Lincoln, was like them 
in his regard for the Sabbath. At the Chicago Con- 
vention, at which General Garfield was subsequently 
nominated President, on Saturday night many wanted 
to go on with the balloting after midnight, and many 
pressed Judge Hoar, the Chairman, to ignore the Sab- 
bath, and let the convention proceed. Judge Hoar 
replied, " Never ! This is a Sabbath-keeping nation, 
and I cannot preside over this convention one minute 
after twelve o'clock." On that Sabbath Garfield at- 
tended church and heard a sermon. At dinner the 
conversation turned upon the suspense of the country. 
One spoke of the deadlock in business created by it ; 
another of the suspense at Washington, where all were 
waiting the further developments of the convention. 
All except Garfield said something ; and when all were 
done, he remarked, quietly, but with earnestness, to 
one sitting beside him, " Yes, this is a day of suspense, 
but it is also a day of prayer ; and I have more faith 
in the prayers that will go up from Christian hearts 
to-day than I have in all the political tactics which 
will prevail at this convention." 

During his sickness he remembered the Lord's-day 



7'8 THE SABBATH FOR MAN. 

when it came. On one Sabbath morning, as he 
opened his eyes to its holy light, he said : " This is the 
Lord's-day. I have a very great reverence for it." 

Daniel Webster once said : tl The longer I live the 
more highly do I estimate the importance of the 
proper observance of the Christian Sabbath and the 
more grateful do I feel toward those who impress its 
importance on the community." 9 

William H. Seward, in a letter to a Sabbath Con- 
vention at Rochester, N. Y., July 20, 1842, said : 
" Every day's observation and experience confirm the 
opinion that the ordinances which require the observ- 
ance of one day in seven, and the Christian faith which 
hallows it, are our chief security for all civil and relig- 
ious liberty, for temporal blessings and spiritual 
hopes." 

These quotations call to mind an incident which oc- 
curred at the Profile House in the White Mountains, 
where the guests usually have Sabbath evening wor- 
ship in the parlors. On one of these evenings, one of 
a group in the office, who was noticing the people as 
they passed in to worship God, sneeringly said, " That 
will do for those who don't know any better." " I 
don't know any better," said a fine-looking man, as 
he turned from the group to go in. Washington, Lin- 
coln, Garfield, Webster, Seward, ' did not know any 
better' than to " remember the Sabbath-day to keep it 
holy." 

That the eminent men of Great Britain are almost 
unanimously opposed to the Continental Sunday, even 
in its least harmful phases, has been clearly shown in 
the numerous Parliamentary debates on the question 
of opening the National Museums on the Sabbath. 
Who have advocated such opening? Sir Joshua 



IS THE SABBATH SURRENDERED? 79 

Walmesley (the first to move for it in the House of 
Commons, 1850), George Howard, Esq., Sir Coutts 
Lindsay, Lord Carlingford, Lord Thurlow, Lord Dun- 
raven, Lord Roseberry, Viscount Powerscourt, Earl 
Granville, the Duke of Westminster, the Prince, of 
Wales. Most of them are unknown outside of Eng- 
land, except that one of them is famous for his wealth, 
another for his vices, while a third is known by his 
political association with Gladstone. 

Who have opposed Sunday opening ? Gladstone, 
D'Israeli, Shaftesbury, Argyll, Bright, Broadhurst, 
Tait, Selborne, Cairns, Ebury, McArthur, Charles 
Reade, nearly all of them known in all lands as noble- 
men, without writing their titles. 

Not a few such testimonies in favor of the Anglo- 
American Sabbath come also from Continental leaders. 

Montalembert, the French statesman, said, in behalf 
of such a Sabbath, " Man was not made for industry, 
but industry was made for man." l0 

De Tocqueville said to an American, when the 
American Sabbath was better than now, " France 
must have your Sabbath or she is ruined." 

The French political economist Nadand, who has 
written an interesting history of the working classes in 
England, says : " I was formerly a furious adversary 
of Sunday rest. I find among my notes the sketch of 
a discourse which I was about to pronounce in the 
Legislative Assembly in reply to the honorable M. 
Montalembert. My opinion is no longer the saine. I 
would see closed to-day the workshops and the stores 
of France from Saturday at midday to Monday morn- 
ing. My conviction is that the workman, the clerk in 
the store, the women who work away from their own 
homes, by resting a day and a half in the week, and 



80 THE SABBATH FOR MAN. 

not working more than nine hours a day, would accom- 
plish more in their toil than by being constrained, as 
now, to the toil of a slave. It is not the body only, it 
is the heart and the intellect which demand the obser- 
vation of Sunday." 

Pierre Joseph Prudhon, one of the ablest of French 
Socialists and atheists, in an argument for the Sabbath 
from a secular standpoint, said : " Shorten the week 
by a single day, and the labor bears too small a pro- 
portion to the rest ; lengthen the week to the same 
extent, and labor becomes excessive. Establish every 
three days a half day of rest, and you increase by a 
fraction the loss of time, while in severing the natural 
unity of the day, you break the numerical harmony of 
things. Accord, on the other hand, forty-eight hours 
of rest after twelve consecutive days of toil, and you 
kill the man with inertia after having exhausted him 
with fatigue." 

Humboldt, the great German naturalist, left this 
testimony : " It is as unreasonable as inhuman to work 
beyond six days weekly." 

When the advocates of a Continental Sunday at- 
tempt to offset these testimonies of great modern 
leaders by quoting the utterances of Luther and 
Calvin, four hundred years ago, in the twilight of the 
dawning reformation, it is an impressive confession 
that the Continental Sunday has no illustrious defend- 
ers in the present noonday of the reformation. In the 
words of Gilfillan : " There has perhaps never been a 
topic on which a greater number of the wise and good 
have been agreed, than the divirte authority, 11 the 
sanctity and the value of a weekly day of rest and 
prayer." 600 

The Continental Sunday is, however, championed 



IS THE SABBATH SURRENDERED? Si 

by all the liquor-dealers, all the gamblers, all the pros- 
titutes, and by such statesmen (?) as the New York 
Aldermen, one of whom perpetrated, in 1882, the fol- 
lowing preamble and resolution against the Sabbath 
and the English language — a fair specimen of the anti- 
Sabbath literature : 

"Whereas. The recent enforcement by the consti- 
tuted authorities of laws, which by reason of more 
enlightened, reasonable and considerate ideas of hu- 
manity, had become to be viewed subversive of the 
liberty of individual citizens in a government demo- 
cratic in form, and coercive to sectarian and so called 
religious enactments, has excited the community of 
this, the most cosmopolitan city of the known world, 
subjecting the poorest of citizens to the most incon- 
venience by the loss of the means of their subsistence. 

"Therefore, This Common Council of the City of 
New York, by resolution herewith express their ear- 
nest and severe depreciation at the folly of the State 
Legislature in the reenactment by codification of laws 
which custom and human progress had caused to view 
as most Puritanical and obsolete ; and we therefore 
ask the Legislature to assemble (which, fortunately, 
will be Democratic) to repeal at the earliest possible 
opportunity the odious Sabbatarian clauses in the 
' Penal Code,' that the citizens of this, the ' Excelsior 
Stat?,' may enjoy the privileges guaranteed by ' Magna 
Charta,' unfettered by laws originating in religious 
fanaticism." 

The resolution, without any objection to its gram- 
mar, was adopted with great enthusiasm by a vote of 
fourteen to five — thirteen of the twenty-four aldermen 
being liquor-dealers. 

So long as such men are the chief advocates of the 



82 THE SABBATH FOR MAN. 

Continental Sunday, it would seem safe, even without 
looking further into the subject, to repudiate it. 

6. A nother eleme?it of hope lies in the fact that in spite 
of repeated efforts 12 in the United States to repeal or seri- 
ously modify the Sabbath laws, they still remain on the 
statute books of almost every State. 

In California, the repeal of the Sabbath law was 
made a party issue in 1882, one party boldly attacking 
it, the other hardly defending. The plausible plea 
for burying the law was that it was a " dead letter," 
but in fact this watch-dog had been found to be alive 
in Los Angeles, and the liquor-dealers feared it might 
prevent their Sunday robberies of the people else- 
where, and so killed it. Thus California went " out of 
the Union" into the company of Louisiana, which had 
previously been the only State without a Sabbath law. 
But Louisiana, in 1886, gave up its lawless Sunday, 
not through religious influences, but because its French 
Catholic planters found that when their employees 
spent Sunday in saloons they did not report for work 
on Monday, often not even on Tuesday. 

From 1887-90 California was the only State without 
a Sabbath law, but was joined in the latter year by 
the new State, Idaho, which as a Territory never had a 
Sabbath law. Of the Territories then remaining, none 
were without a Sabbath law. 

Oklahoma's first Legislature forbade liquor-selling 
on the Sabbath, with $100 penalty. 

The District of Columbia was said by its Commis- 
sioners, in 1889, to have no operative Sabbath law ; 
but its obsolete code was found sufficient in 1890 to 
stop Sunday ball-playing, and either through the 
powers given in that code or by special police regula- 
tion, Sunday saloons continued to be forbidden as in 



IS THE SABBATH SURRENDERED? 83 

former years, the Commissioners meantime, and mill- 
ions of other petitioners, asking Congress for a more 
adequate Sabbath law for the Capital. Alaska, also, 
neither State nor Territory nor District, was left by 
Congress without protection for its Rest Day. 

' The Sunday laws are substantially the same in all 
the other States and Territories. They forbid on 
Sunday common labor and traffic, public and noisy 
amusements, and whatever is likely to disturb the 
quiet and good order of the day. They make Sunday 
a non-legal day. The courts and legislative halls and 
government offices are closed." Exceptions are made 
in Sunday laws by some legislatures, and interpreta- 
tions are given by some courts which make some of 
these laws sanction more than works of necessity and 
mercy ; and in many cases the laws are not well en- 
forced ; but it Is an element of hope that in spite of 
efforts in almost every State to repeal or seriously 
modify these laws, they have been retained on the 
statute books, and that it is as well with them as it is. 

7. Another element of hope lies in the fact, shown 
in Dorchester's Problem of Religious Progress — a rec- 
ognized authority in statistics — that twenty per cent 
of the people in the United States are members, and 
fifty per cent more are adherents, of evangelical churches, 
ziearly all of them being in favor of observing the Sab- 
bath, not as a holiday, but as a holy day. Ignorant of 
these facts, or ignoring them, the New York Staats 
Zeitung calls the opposition to the Continental Sunday 
in the United States, " the intolerance of a very small 
fraction of the population." 

Even among the thirty per cent who are not mem- 
bers or adherents of evangelical churches, there are 
many opponents of the Continental Sunday. That 



84 THE SABBATH FOR MAN. 

some Roman Catholics are strongly opposed to it I 
have already shown. 

Many of the so-called " liberal Christians ,,M should 
also be counted among its opposers. 

W. H. Ryder, D=D., Universalist, recently of Chi- 
cago, says : " Sabbath laws are justified in a Republic 
on the ground of self-preservation. They are also 
justified by Divine command and by the experience of 
mankind. They are justified because Sunday is the 
poor man's day of rest, which neither wealth nor 
wickedness has the right to take away. They are jus- 
tified upon the principle that the privilege of rest for 
each citizen depends upon the observance of a day of 
rest by all citizens." 

Edward Everett Hale, Unitarian, of Boston, gives 
no uncertain sound in the following bugle-call to a 
better Sabbath observance : " Every conscientious 
man must make up his mind whether he thinks public 
worship one day in seven a good thing or a bad thing, 
and whether he considers this Sunday rest, as pro- 
tected by statute, a good thing or a bad thing, and 
then must make it a matter of action, also. He has 
no right to take the comfort of Sunday and leave the 
maintaining of Sunday to ministers and church-goers. 
The profanation of the day by high-minded, moral and 
intelligent young men in amusement and recreation, 
helps the way to the secularization of all days. Is my 
question to be always that miserable question of my 
good ? . . . Have we come to that sink-hole of hog- 
gishness that we will do nothing that we are not paid 
for on the nail ? What we say is, that public worship 
is a necessity to the noblest life of the community. If 
you say so, you must act so. You must visibly, and 
with personal sacrifice, enlist yourself on that side. . . . 






TS THE SABBATH SURRENDERED? 85 

The church bell on Sunday rings not for Orthodoxy, 
or Methodism, or Unitarianism, so much as it rings 
for public spirit, for mutual regard, for human free- 
dom. If you choose to go sailing all day, or to go off 
to ' worship God on the mountains ' all day — as I 
observe is the cant phrase — or to spend the Sunday in 
fishing or hunting, you do practically all you can to 
break down the institution." 

Robert Collyer, D.D., Unitarian, in assuming charge 
of the Church of the Messiah, New York, took for his 
opening sermon, the text, " I was glad when they said 
unto me, Let us go into the house of the Lord." 
That was the very word, too, he announced, that he left 
as his parting charge with the Church of the Unity in 
Chicago. He said that a wise and gracious friend 
there remarked to him after church, " I wish you had 
preached that sermon twenty years ago, instead of the 
one I remember you did preach, in which you told us 
we might worship God better perhaps in the woods or 
meadows, or in our own homes, sometimes, than in 
the sanctuary. I remember saying to myself," said 
this gracious friend of the preacher, " We do not need 
such exhortation. We are ready enough to stay at 
home, or wander about the world. Our minister has 
no idea how glad we are to hear such doctrine." The 
minister himself confesses, " I had no idea how easy it 
was for the men or women of our free thought and 
free ways to drift from the service of the sanctuary." 
He quotes those who say, " There is no need for me 
to go into the house of' the Lord ; I have outgrown all 
that, and am now my own temple and my own 
priest." He asks, "What do you really do in the 
woods, and on the waters, and in your own homes, 
and what does it all come to ?" " The drift of it all," 



86 THE SABBATH FOR MAN. 

he says, " is to slay faith, and to touch with paralysis 
the nerve of any grand endeavor." " Few and far be- 
tween," he thinks, are those who can withstand its 
baneful power ; " while with multitudes whom no man 
can number, this ' own temple and own priest ' busi- 
ness is merely seeming, and the dumb things that run 
and fly, worship God more truly than they do." He 
adds, " There is one God of such things, and his name 
is the one they got from their godfathers and god- 
mothers ; one supreme service, and you spell it with 
four letters — s-e-l-f. " 

As to the seventh-day worshippers — Jews, Seventh- 
day Baptists and Seventh-day Adventists — they form 
together but five tenths of one per cent of the popu- 
lation of the United States, 15 and are still fewer in 
Great Britain ; and so, except in a few places where 
they live together in considerable numbers, they have 
little influence on Sabbath observance. 

If all the foreign element should be counted against 
the Sabbath, it is but fifteen per cent of the popula- 
tion in the United States, and much less in Great 
Britain, and so has no controlling force except in a few 
large cities of the former country. But this influence, 
even in large cities, is usually the despotism of a loud 
minority. For instance, Cincinnati, which is surren- 
dered to Germans of the baser sort, is but two fifths 
German in its population, and many of these are in 
sympathy with American friends of order, rather than 
with the anarchists of socialism and sensualism. There 
are not a few places where this despotism of margins 
over masses exists, and where the long-suffering native 
majority need to prove that they have some rights 
which the foreign minority are bound to respect. 
Even if European vandals, re-enforced by savage 



IS THE SABBATH SURRENDERED? 87 

Americans, should in any city outnumber the virtuous 
citizens, native and foreign, they can and should be 
overruled by the State, of which they are always a 
small minority, although the worst of them make up 
in a Babel of noise what they lack in numbers, and so 
cause timid people to think them a great and resistless 
host. 

Let it, then, be proclaimed to the friends of the Sab- 
bath that only fifteen per cent of America's population 
is foreign, and that only a part of this foreign element 
is against the Sabbath. A resident of one of the 
European capitals said to an American, "You know 
we have sent you only the scum of our country, what 
floats to the top, you know ; we send that to you, and 
keep the other ones behind." The American replied, 
' That is the very way we get cream in our country." 
Europe sends to America not only scum, but cream. 
The Scotch, English, Welsh and Scandinavians re- 
enforce rather than attack the American Sabbath. 

Even the German element of the population is not 
unanimously in favor of the Continental Sunday. 
German Americans are not all saloonists and Socialists. 
There are Germans and Germans. Politicians who are 
fishing for the German vote with anti-Sabbath and 
pro-saloon resolutions and laws will do well to note 
the fact. A woman from North Ireland said to me, 
naively, " I never saw an Irishman until I came to this 
country." As there is a North Ireland and a South 
Ireland, so there are Germans who believe in making 
the Sabbath a holy day as well as Germans who would 
use it as a holiday. A German pastor in Brooklyn 
says : " The foreign Lutheran population do better 
here, on the whole, than in" Germany. American 
Lutherans of the General Synod type are strict in Sab- 



2>S THE SABBATH FOR MAN. 

bath observance/' A Presbyterian pastor in Wiscon« 
sin says, " The evangelical Germans are better church- 
goers and better observers of the Sabbath than the 
average native Americans. " A Methodist presiding 
elder in Chicago says of German Methodists : " They 
are as careful about the Sabbath as any of our people. 
I know some who refuse to use the horse-cars or to 
buy milk on Sunday." A California manufacturer 
says of San Francisco, " There is quite a large Chris- 
tian German population who observe the Sabbath as a 
holy day. " In Chicago, in 1880, the German Ministers' 
Meeting indorsed, by resolution, a Sabbath Association 
whose platform recognizes the Sabbath as of divine au- 
thority and universal obligation, and seeks for the ces- 
sation of all business and amusements on that day. I am 
informed by Wm. Niestadt, Secretary of the Chicago 
Sabbath Committee, whose platform is the same as 
that just referred to, that thirty-four of the forty 
German pastors of that city are in sympathy with the 
efforts of the committee. The proposal to have 
Sunday horse races in Chicago, in 1884, brought to- 
gether an indignation meeting of a thousand Germans, 
whose opposition was voiced by several of the thirteen 
German pastors on the platform. One of these pas- 
tors, Rev. J. D. Severinghaus, writes me as follows : 
" The Lutherans of the General Synod, German as 
well as English, all favor a better Sabbath observance 
than we now have. All the Reformed branches of 
Protestantism, such as Methodists, Baptists, Presby- 
terians, etc., influence their German allies sufficiently 
to have them at least consent to resolutions passed 
upon the Sabbath question, even though they might 
not follow them up as closely as their English-speaking 
brethren. The German Unirtc (some five hundred 



IS THE SABBATH SURRENDERED? 89 

ministers in this country) have no English interest, and 
are somewhat European in their views, although they 
are entirely evangelical in spirit. Of the Lutheran 
pastors,, outside of the General Synod, who number 
some 2000 ministers, it cannot be said that they favor 
anything like a Puritan Sabbath, but still they are all 
preaching the Gospel very earnestly and with good 
results, which naturally tends to an increased regard 
for the Lord's-day. They will not co-operate with 
anybody in outward demonstrations, and theoretically 
hold that Sunday is holy only for the purpose of 
preaching the gospel ; but still their influence in favor 
of law and order is most wholesome. What is left are 
German Catholics and German infidels. These, of 
course, count Sunday a holiday, and usually spend the 
Sabbath in a manner adapted to their tastes and cir- 
cumstances. In the Sabbath Association of Chicago 
there are representatives of German, Swedish and 
Norwegian, as well as English churches. No Germans 
object to any movements of this kind, as long as they 
are confined to moral suasion. Our recent demonstra- 
tion was a moderate success. 'We wanted to show the 
public that German Christians know the value of a 
quiet Sunday, and also to strengthen public sentiment 
with especial reference to the Sunday horse-racing, 
which was agitated at the time. I think the senti- 
ment in favor of a quiet Sunday is growing among the 
Germans, not because of anything our Sabbath Asso- 
ciation has done, but because of the healthy growth of 
church life in the German congregations of this city." 
A large minority, at least, of the Germans in the 
United States desire "a stricter Sabbath observance 
than we now have," and many of the others might be 
won by " sweet reasonableness." An illustration of 



90 THE SABBATH FOR MAN. 

this is given in the following incident, related by the 
Secretary of a Sabbath Association : " Having visited 
an Eastern city, I returned home on a night train ; 
and knowing that a car filled with immigrants was 
attached, I went in, where I found the conductor in 
some trouble on account of not knowing the language 
of these foreigners. I offered my services, and became 
at once the interpreter, for which service I was per- 
mitted to remain with those immigrants the rest of the 
night. I spoke to them of this new country to 
which they had come, of religion and the Sabbath, etc. 
These people rejoiced to hear of Jesus, for they had 
been warned in their old home that there was no 
religion in America. I found a field ready to receive 
good seed, so I distributed our documents (' Sunday 
Laws and Sunday Liberty,' etc., in German 925 ), and in 
less than five minutes all were busy reading by the 
dim light of the car-lamps. At last an old man among 
them said : ' We will not read now, but will listen to a 
talk from the friend we have found, and read again 
when we are alone.' I spoke for over thirty minutes 
to a very attentive congregation, and saw many in 
tears." Such meetings in the interests of the Sabbath 
ought to be multiplied a thousandfold. 

We have, then, as a mighty hope, the fact that at 
least three fourths of the people of the United States 
are opposed to the Continental Sunday. 

8. Another element of hope, kindred to the last, lies 
in the fact that the cities, the strongholds of Sabbath- 
breaking, do not have the ruling majority of our pop- 
ulation, nor will have before 1920. 13 In all rural dis- 
tricts, except in the far West, the Sabbath is still well 
observed. The large cities have so large attention 



IS THE SABBATH SURRENDERED ? 91 

in the newspapers that their inhabitants come to 
think that Cincinnati is Ohio, or Chicago is Illinois, 
as Paris is said to be France. But in the Legislatures 
the city representatives find that one does not equal 
four. The country districts elect Presidents, Con- 
gresses, Legislatures ; and the country districts, where 
the Sabbath is observed and prized-, make and guard 
the Sabbath laws. There is large hope in that. In 
the days of Constantine, Christianity was so com- 
pletely confined to the cities that it was assumed that 
every countryman was an idolater, the word " pagan" 
originally meaning countryman. Constantine exempt- 
ed countrymen from the provisions of his Sunday 
laws both as to farm work in the country and Sunday 
markets in the cities. Things have changed, and to- 
day the country is the stronghold of the Sabbath, 
while thousands of city people exempt themselves 
from its proper observance. But when to the three 
fourths of the population who live in the country and 
prize the Sabbath is added the majority of the city 
population, who also uphold it, we find abundant 
ground for hope. 



9. There is also an element of hope in the fact 
so good a Sabbath observance has been preserved in many 
of the large cities of the United States, especially in 
Philadelphia (which 'ranks first in Sabbath-keeping 
among the large cities of the United States, in the 
opinion of a majority of my correspondents), and in 
Boston, Baltimore, Brooklyn, and New York. 

Men talk about the Sabbath being surrendered, be- 
cause, on summer Sabbaths 75,000 of the 1,400,000 
people of New York City — five of every hundred — go 
for internal baths of beer to Coney Island and other 



92 THE SABBATH FOR MAN. 

suburban resorts ; but there is a good deal of the Sab- 
bath left even in New York City. According to the 
New York Tribune, 725,000 of its population — a little 
more than half — spend the Sabbath religiously, and 
only 10,000 in beer gardens. Even in New York City, 
a quiet but earnest Sabbath Committee has stopped 
Sunday theatres and shows, Sunday crying of news- 
papers, and Sunday processions, except real military 
funerals, whose music is hushed in the vicinity of 
churches. Although the Sabbath of New York City is 
by no means what it should be, it is far from surren- 
dered. Philadelphia, Boston, Baltimore and Brooklyn' 
have similar Sabbaths, not delivered from that sneak 
thief, the Sunday saloon, with his law-breaking back 
door, but quiet Sabbaths, nevertheless, when con- 
trasted with Paris, Munich, Madrid, or San Francisco. 

10. Another element of hope in the United States comes 
from the South, whose religious conservatism has kept 
up a fairly good Sabbath observance thus far, and 
promises to continue it. 

It should be remembered that the Southern people 
are very largely orthodox in religion. The winds of 
doubt in the United States are chiefly from the East. 
A pastor in Richmond, Virginia, claims that " a larger 
percentage of its population attend church than of any 
other city in the country — probably in the world." 
Charleston is mentioned by many as one of the cities 
of the world where the best Sabbath observance may 
be seen. Judge Craft, of Memphis, says of the South : 
"The civil observance- prevails very generally in the 
South, outside of New Orleans and one or two other 
cities. Sunday is a day of quiet and of rest in all our 
rural districts." A man who was trained in Scotland, 



IS THE SABBATH SURRENDERED? 93 

and now lives in Utah, names as the best Sabbath- 
keeping region he has seen in the United States a dis- 
trict in Tennessee, where a Saturday half-holiday 
helped the observance of the Sabbath. 

The lights and shadows of Southern Sabbaths may 
be seen in the following representative letter from Mr. 
C. B. Fairchild, long resident in North Carolina, in 
regard to Sabbath observance in that State : " In the 
larger cities the church-going people, especially the 
Presbyterians, are very strict in Sabbath-observance, 
except in the matter of social visiting. They do no 
cooking on the Sabbath, attend church regularly, and 
avoid all kinds of work. Sunday trains are not 
allowed to run on any road, except one train each way, 
to carry the United States mail. The country people 
are not so strict. A planter will go, or send his over- 
seer, to the colored churches, and engage all his help 
for the coming year. The colored people, very relig- 
ious in their way, expect to make bargains and talk 
business on Sunday ; and many of them will engage in 
Sunday work for an extra fee, while others cannot be 
hired to do Sunday work. The planters sometimes 
work their hands in cotton-planting-and-picking time, 
if the weather during the week has been unfavorable. 
In many places in North Carolina, remote from towns, 
Sunday is not known. The people are in a benighted 
state — whole sections as ignorant of God and the Bible 
as any people that can be found in the world." 

Other correspondents, teachers of the negroes, in- 
form me that the Sabbath is not observed by them as 
earnestly as in the sad days of slavery ; but on the 
whole the reports indicate that Sabbath observance in 
the South excels that of the ' ' New West" and nearly or 
quite equals that of the average Northern States. 



94 THE SABBATH FOR MAN. 

II. A nother element of hope in the United States is 
that the West has improved in Sabbath observance (ex- 
cept in the largest cities), as the communities have 
changed from frontier Territories into settled States. 
All my Dakota correspondents, for instance, speak 
of " the almost entire discontinuance of Sunday labor, 
which was common in Dakota five years ago." In 
Wyoming also, of late, there has been " a gradual 
change for the better." Both laymen and ministers 
say that even in California the Sabbath is on the whole 
better observed, and Christian services better attended 
than five years ago. Dr. J. G. McMillan, of Salt Lake 
City, notes there " a tore general closing of business 
houses on the Sabbath," and also says, " Sabbath is 
coming to be recognized in the mining camps, where 
it was formerly unknown." I am told that in Montana 
a few years since the Sabbath was the market day. 
The streets were crowded with miners, ranchmen and 
others from the outskirts. The loud tones of the 
auctioneer were heard, and it was the busiest of days. 
Now, as the Territory has become more settled, the 
Sabbath is quiet, though some stores still keep open 
on that day. 

In the older West, or, as it should be called, the 
Central States — from Ohio to Kansas — the Sabbath is 
fairly well observed except in a few large cities. 

The Sacred Day is as well observed by Christian Ind- 
ians and converted Chinamen as by their American 
brothers in the churches. 

Even the Mormons keep the civil Sabbath, as far as 
the closing of business places is concerned, but make 
it a holiday. Miss Frances E. Willard, than whom 
none have travelled more widely in the United States, 
answers the question, " Where have you seen the best 



IS THE SABBATH SURRENDERED? 95 

Sabbath observance ?" ''In Utah Territory, at Ogden. 
Every place of business tight shut — saloons included — 
and the whole population at church (i.e., at Taber- 
nacle) !" 

I am now looking only on the bright side of Sabbath 
observance, gathering only the elements of hope, just 
here from the West, several of whose people remind 
me that even in their great cities there are thousands 
of families where the Sabbath is as well observed as in 
a New England village. A Chicago merchant writes : 
•' Christian homes in Chicago and in New England 
differ little — a careful observance by parents and chil- 
dren of the proprieties of the day, and a mingling 
together as a family in happy little teachings and 
enjoyments, which make the day both Christian and 
pleasant." A San Francisco pastor gives a like an- 
swer to the question, " Where have you seen the best 
Sabbath observance ?" " Among the Christian people 
of California. The characteristics of their Sabbath 
observance are : Sweetness and light ; reverence tem- 
pered with love ; joyousness and rare fidelity in Chris- 
tian service ; teaching in the Sunday-schools and 
mission schools ; visiting the sick, the poor and the 
prisoner ; holding service in almshouses and hospitals ; 
giving Christ-like ministration to those in trouble, 
want and sorrow." 

There is hope also in the fact that the West, which 
used to be more lax in Sabbath observance, temper- 
ance, and other practical moralities, than the East, is 
coming to be the more orthodox of the two, as repre- 
sented by the fact that recent temperance victories are 
mostly Western, -and also by the removal of the con- 
servative Bibliotheca Sacra to Oberlin, to make room 
for the Andover Review as the organ of the new 



g6 THE SABBATH FOR MAN. 

theology, whose views of the Sabbath are more 
like those at the fountain-head of the Continental 
Sunday than those at the headwaters of New England 
history. 

In the fidelity of Western churches to evangelical 
and evangelistic Christianity, and especially to tem- 
perance, there is large hope for a bettering of Western 
Sabbaths. 

There were many mining camps, a few years ago, 
where, if there was a church at all, the " communion 
had to be postponed from Sabbath morning until 
evening, because the deacons were all down in the 
mines." In other frontier churches the minister was 
the only male member, because the Sabbath was 
"market day" on the street. 

But when a " camp" becomes a city, and wants to 
attract both Eastern capital and solid families,* it is 
seen to be commercially desirable to civilize the Sun- 
day. With the erection of fine buildings comes the 
ambition to be considered no longer " wild West," 
but " nice," all of which co-operates with increasing 
churches and awakening consciences to drive out of 
the Sabbath, first, the Sunday prize-fights and horse- 
races, and then the gambling and drinking. A better 
Sabbath improves the population, and this, in turn, 
still further improves the Sabbath. 

* The Sunday question is not purely religious ; it is a social ques- 
tion, a question of the highest secular interest, that concerns men's 
health and pockets. It is a labor question, a democratic question, a 
question not so much for parsons as for the people. And anything 
that abridges or imperils the authority of the weekly Day of Rest is a 
wound to society, and a huge offense against the interests of the 
whole body of the world's toilers. The present attack on the Sunday 
is urged with smooth and plausible assurances of an eager desire to 
serve the cause of " liberty," of " humanity," of " civilization," etc. 
And yet nothing is more certain than that the policy which assails 
the Sunday is an act of treason against liberty, humanity, and civiliza- 
tion all in one. — Southern Cross, Melbourne, September 29, 1890. 



IS THE SABBATH SURRENDERED? 9/ 

In the East a city grows worse as it grows larger. 
In the new West the towns sow their " wild oats" in 
youth, and then " settle down." 

12. There is a rich sheaf of encouragement in the nu- 
merous instances where Sunday closing of saloons has 
been secured in our large cities. 

There is hardly a large city east of the Rocky Moun- 
tains in which the Sunday saloons have not been, at 
times, closed long enough to prove that they can be 
closed always. When city officers adopt the style of 
Mayor Nehemiah, " If ye do so again, I will lay hands 
on you," the old history repeats itself : " From that 
time came they no more on the Sabbath." 

In the years 1885-92 notable victories over Sunday 
saloons were achieved in Cincinnati, Los Angeles, 
Denver, Pittsburgh, and Minneapolis. In all these 
cases citizens' Leagues or Committees took up the 
" sword" of law which timid officials had " borne in 
vain." And in all these cities, except Pittsburgh, it 
was found necessary to appeal, not to the courts only, 
but also to the ballot box. In Cincinnati and Denver 
such men were selected from the regular nominations 
of the two parties as could be relied on to keep their 
oaths of office, and in both instances those who valued 
law and order above party victory were able to elect 
those selected. In both cases it was found that the 
mayor is not the most important of city officers for 
law enforcement. In both cities the mayor was elect- 
ed by the personal deviltry party, but was unable to 
defend it either against the sheriff elected by law and 
order at Denver, or against the police judge and pros- 
ecutor so elected at Cincinnati. 

The Pittsburgh campaign has proved the saying that 



98 THE SABBATH FOR MAN. 

two can put ten thousand to flight, for the closing, 
not only of Sunday saloons, but of all other Sunday 
shops in that city of three hundred thousand inhabi- 
tants (counting Alleghany, across the bridge), was ac- 
complished chiefly by Rev. J. T. McCrorsy and Cap- 
tain Wishart. One and the Lord, yea, one and the 
law are a majority, especially when " law" is repre- 
sented by courts as pure as those of Pennsylvania. 

Here are two encouragements of utmost value : (i) 
that a city in which a majority are wrong can be con- 
trolled by a united minority of good men acting as a 
balance of power, as the Committee of twenty-five 
hundred did in Cincinnati ; (2) that courageous indi- 
viduality, with the State's law and courts at its back, 
may transform a great city. 



The occasional suppression of Sunday saloons, with 
consequent reduction of Sunday crimes seven-eighths 
or nine-tenths, is useful as a sample of the benefits 
of prohibition. In Great Britain also, where '* Sun- 
day-closing laws, when enacted, are enforced, the 
people will soon understand what their best leaders 
already see, that a law which works so well on the 
Sabbath would work well on every other day of the 
week. 

The Sunday saloon is the very Goliath among Sab- 
bath desecrators. When he is slain the whole army 
will flee away. In all American history, Sabbath ob- 
servance and temperance have advanced and declined 
together. Nothing has done so much to prevent the 
profanation of the Sabbath as the increase of total ab- 
stinence and prohibition. Portland, Maine, has a very 
quiet Sunday, because its saloons are closed, and even 



IS THE SABBATH SURRENDERED? 99 

its Sunday excursions are seldom riotous, because the 
boats have no bars. 

Judge Robt. C. Pitman, of Massachusetts, says : 

It is no chance association which leads to the cry, 
1 Down with the Sunday laws and the liquor laws,' in 
so many parts of the country." The traffic wants the 
Day. It wants the Saturday-night wages. It wants 
the opportunity and the temptation to drink on the 
Day of Rest. It has the Day in Europe ; it covets 
it in America. It will have it, unless the political 
power of the traffic be broken." 

When the law-makers have been commanded by the 
people to withdraw the shield of law from before this 
Philistine, he will fall, and in his destruction the home 
and churchy instead of the saloon, shall become the 
centre of the Sabbath. 

The Philistines who assail our Sabbath of rest and 
reason and religion, with the saloon as their chief, are 
by no means insignificant foes, and I shall hereafter 
consider our perils from them ; but the facts that I 
have mentioned show, at least, that our citadel is not 
surrendered, and that our battle is not one of despair, 
but of hope. As one writes from the " New West," 
where the battle goes hardest, " We are in the con- 
flict, and the victory is yet to come, but sure." 
Therefore we write on our banners, 

" ALWAYS ENCOURAGED, NEVER SATISFIED," 

and take as our battle-song, 

" Ne'er think the victory won, 
Nor lay thine armor down ; 
The fight of faith will not be done 
Till thou obtain the crown." 



I gave them my Sabbaths . . . that they might know that I am the 
Lord that sanctify them. But . . . my Sabbaths they greatly pol- 
luted ; then .... I lifted up my hand unto them in the wilderness, 
that I would not bring them into the land which I had given them. 
. . . But I said unto their children . . . Hallow my Sabbaths. — 
Ezekiel, 20 : 12-20. 

Then I contended with the nobles of Judah, and said unto them, 
What evil thing is this that ye do, and profane the Sabbath day ? Did 
not your fathers thus, and did not our God bring all this evil upon us 
and upon this city ? Yet ye bring more wrath upon Israel by profan- 
ing the Sabbath.— Nehemiah, 13 : 17, 18. 

You show me a natiosi that has given up the Sabbath, and I will 
show you a nation that has got the seeds of decay. — D. L. Moody, 
Cong regationalist. 

God grant that v/e ir>ay never see the Sunday profaned here in our 
own country as we have seen it in other lands. — Bishop Regan, 
Roman Catholic, of Buffalo. 

It is as utter an impertinence for the German or the Frenchman, for 
the Jew or the Mohammedan, to come here demanding that we shall 
waive the cu c toms, and repeal the laws that hallow our Lord's-day, as 
that we shoul 1 surrender our language for the dialect of the Black 
Forest, or our marriage relations for the domestic usages of the Sultan. 
- Bishop Heniu' C. Potter, D.t)., Episcopalian, New York. 

Every patriot feels that his country's liberties are in danger when 
recklessness, lawlessness, and evil of all kinds are allowed such free 
range on Sunday as at present.— Rev. James M. Pullman, Univer- 
salist, New York, from report of sermon in N w York Tribune. 

" The increase of population is a peril to the Sabbath, in so far as 
the Church fails to retain her hold upon the masses. Industrial 
progress is unfavorable to the Sabbath, as creating new pretexts for 
Sabbath labor, and new temptations to engage in it. Great material 
prosperity is a danger to the Sabbath, as generating a comfort loving 
disposition, which sets light store on spiritual possessions. The 
sceptical spirit is a deadly peril, as eating the heart out of religious 
earnestness, and loosening men's hold on sacred convictions. The 
extremes of wealth and poverty are perilous, begetting at one end of 
the scale an intense worldliness, and engendering at the other a 
despised, outcast, hungry proletariat, disaffected to society, and eager 
only about bare subsistence. The keenness of competition is hurt- 
ful to the Sabbath, as driving men to do what they would rather avoid, 
in uider to hold their own with their neighbors." 



IS THE SABBATH IMPERILED? 

Ezekiel's reminder to the Jews that their ances- 
tors, whom Moses led out of Egypt, were shut out of 
the Land of Promise in part because they had greatly 
polluted the Sabbath, coupled with Nehemiah's refer- 
ence to the fact that the Jews of a later age were cast 
out of the Land of Promise into captivity for the same 
reason, may well be studied by Christian patriots as 
suggestive of the perils which threaten the Christian 
lands of to-day through the increased profanation of 
the Sabbath. 

The Sabbath is not surrendered, but it is imperiled. 

I. // is i?i perils of legislatures and parliaments. 

(i) There is danger, in some quarters, that the Sab- 
bath laws will be repealed. This will happen wherever 
vigorous enforcement is attempted, if public sentiment 
has not been sufficiently educated to hold fast to them 
in a political storm. It is a suggestive fact that in 
California, in 1882, when good citizens began to en- 
force the Sabbath law, the saloon-keepers defied it, 
cajoled the Democratic party of the state into putting 
an anti-Sabbath plank into their political platform, 
and, through the election of that party's candidates, 
repealed the law ; that is, as soon as they found the 
law was not dead, they killed it. Possibly a similar 
effort at enforcement might produce a similar result in 



102 THE SABBATH FOR MAN. 

some other districts. This argument does not bear 
against enforcement, but in favor of creating a stronger 
Sabbath sentiment among voters and legislators, in 
preparation for enforcement. It is unwise to declare 
war before one's forces are trained and brought into 
sympathy with the object of the campaign. When 
foes are plotting, it is also unwise to be unready for 
sudden attacks, such as the repeal of the Sabbath law 
in France, in 1880, when no enforcement was being 
attempted, a repeal which the friends of the Sabbath 
were so unprepared to contest that not a single French 
Protestant uttered a protest against it in the French 
Assembly. A few radicals and Roman Catholics 
sought to save the day for rest and religion, and 
uttered strong arguments, which, if given all over the 
land in press and pulpit before the repeal was at- 
tempted, might not only have saved the Day from 
legislative assassination, but also from being a dead 
letter. 

E. W. Hitchcock, D.D., for many years pastor of 
the American Chapel in Paris, thus describes the repeal 
and its antecedents (April, 1884) : " Persistent at- 
tempts were made to blot out the Christian Sabbath 
during the French Revolution. [A tenth-day holiday 
was substituted.] After the restoration of the mon- 
archy the weekly Sabbath was restored, a*nd all secular 
work was forbidden by law on that Day. I think the 
legal penalty for breaking the Sabbath rest was fine 
and imprisonment. The law soon became a dead let- 
ter, because there was no public sentiment to sustain 
it. It remained on the statute books, however, until 
about three years ago, when it was simply annulled by 
the French Parliament. It was discussed both in the 
Senate and the Chamber of Deputies, and I remember 



IS THE SABBATH IMPERILED? IO3 

reading what was said upon the subject with much 
interest. The radical orators maintained, with much 
bitterness, ' that the law was a relic of clerical tyranny, 
a monument of superstition, an insult to reason, an 
infringement upon personal liberty and civil rights, 
which could never be enforced and slwuld not be, and 
that it should be erased from the Civil Code, because 
so long as it stood there it was a constant menace 
which/any fanatic might invoke and cause honest citi- 
zens annoyance and expense, though no one would 
ever be convicted, however open the violation of the 
law, because there was no popular sentiment to sustain 
it, while the breaking of one law weakened respect for 
all law/ There were only a few votes against the 
repeal of the law, but a weak attempt was made to 
modify it in the interests of the working classes, on 
sanitarian and humanitarian grounds. The amend- 
ment did not prevail, and the law was simply repealed." 

This was unfortunate, because a law, even when un- 
executed, is a national ideal, an educating influence, a 
high-water mark toward which the nation can be 
drawn in periods of reformation. It is easier to rouse 
men to enforce a neglected law than to re-enact a 
repealed one. 

By arguments similar to those used in France, the 
Prussian law forbidding Sunday work was repealed in 
1878. In 1883, the law exempting pupils from at- 
tendance at public school during the hours of Sabbath 
worship, was also repealed, and the Crown Prince and 
Crown Princess in 1884 visited one of the schools, 
ostentatiously, on the Sabbath, evidently to advertise 
the fact that they were more " liberal " than the Sab- 
bath-favoring Emperor. 

These repeals of the Sabbath laws of France, Ger- 



104 THE SABBATH FOR MAN. 

many and California will encourage other foes of the 
Sabbath to continue their attacks upon it. A better 
public sentiment is the only secure defence. 

(2) Where there is no danger of repeal there is 
danger that the Sabbath laws may be seriously weak- 
ened by amendments. Nevada's new Sabbath law 
makes it a misdemeanor for any person to keep open 
on the Sabbath " any store, banking-house, broker- 
office, or other place of business for the purpose of 
transacting business therein," or to expose for sale 
" any provisions, dry-goods, clothing, hardware, fruits, 
vegetables, or other merchandise ;" but the provisions 
of the act do " not apply to persons who, on Sunday, 
keep open hotels, boarding-houses, barber-shops, 
baths, saloons, cigar-stores, restaurants, taverns, livery- 
stables, and drug-stores, for the legitimate business of 
each." A. R. Lawton, President of the American Bar 
Association, in his annual address, 1884, savs °f this 
new law : " The exceptions here are much greater than 
the rule." This calls up the suggestive fact that when 
the old Sabbath laws of New York were enforced, in 
December, 1882, in connection with their new publica- 
tion in the revised Penal Code, even the cigar dealers 
and confectioners, whose Sunday sales had just been 
decided by the courts " not to be works of necessity or 
mercy, ' ' were able to terrorize the State Legislature, by 
waving their ballots, into amending the law so as to 
permit them to sell on the Sabbath ; as if one could 
not just as well buy his tobacco and candy for the 
Sabbath on Saturday as his hat or shoes. Any school- 
boy can see that if all cigar-stores were closed on the 
Sabbath they would sell just as much tobacco in six 
days as they now do in seven — except what they sell 
to Sabbath-school boys who are led by the open stores 



IS THE SABBATH IMPERILED? 105 

to embezzle the missionary penny or nickle that their 
parents have given them, to purchase health-destroy- 
ing cigarettes. 

The Governor — and I doubt not the Legislature also 
— was given abundant proof that the only gain to cigar 
dealers and confectioners from Sunday trading was at 
the cost of the children's consciences and the Sabbath- 
school treasuries, and yet, under the political whip, 
these public servants obeyed the dictation of the most 
inexcusable of all Sabbath-breakers. 

A law is weak in proportion as it is partial and un- 
just, and the New York Sabbath law, in allowing on 
the Sabbath what its courts have repeatedly declared 
are not works of necessity or mercy — namely, selling 
newspapers, 19 tobacco and confections — has discrimi- 
nated with an arbitrary partiality 20 that constantly 
weakens its enforcement. Such law-making is law- 
breaking. One clause of the law sanctions what an- 
other clause forbids. Only a few weeks before the 
law was changed from a prohibition of tobacco-selling 
on the Sabbath to a permission, Judge Arnoux, of 
New York, in giving his decision that tobacco-selling 
was not a work of necessity or mercy, said, " So broad 
an exemption would abrogate the statute. ' ' The Legis- 
lature, by permitting this unnecessary tobacco-selling, 
practically " abrogated " the law in which they placed 
it, and made it unjust, and, it would seem, unconstitu- 
tional also, in discriminating among dealers in unperish- 
able articles, in favor of two, and against scores having 
equal claims. I believe it could be proved in the civil 
courts, as it is self-evident in the court of common- 
sense, that it is a violation of the constitutional provi- 
sion that no citizens shall be inequitably discriminated 
against, when newsdealers, tobacconists and confec- 



106 THE SABBATH FOR MAN. 

tioners are allowed to sell imperishable goods on the 
Sabbath, while booksellers and hatters are forbidden 
to sell their more useful wares until the cream of the 
Saturday night's wages has been skimmed away by the 
dealers in trash and poison. 

Every state is in danger of such amendments so long 
as legislators feel that they must yield to every noisy 
demand of any powerful guild among their constitu- 
ents, however unjust its claims, provided they cannot 
otherwise retain its votes. 

The same peril exists in Congress. A specimen of 
this came from the chief Senator of the United States, 
in 1884 — a Janus-faced letter, which should have been 
dated "On the Fence," to an anti-Sabbath meeting of 
liquor dealers and their friends, in which were the 
following expressions : " There are probably some 
respects in which wider means for rational and peace- 
ful enjoyment of the Sabbath could be provided, and 
then there are other respects probably in regard to 
which the welfare of the community, to which indi- 
vidual wishes and unlimited liberty must yield, would 
be subserved by legislation in a different direction ; 
but, as I say, it is quite impossible for me to give time 
for the consideration of the subject." 

What a contrast this letter affords to the reply of 
Senator Joseph R. Hawley, when, as President of the 
Centennial Exhibition, he was urged to open that 
world's museum on the Lord's-day — " Before God, 
gentlemen, I would not dare to open the Centennial 
gates on the Sabbath !" 

Legislators allow themselves, in many cases, to be- 
come what the English call " sandwich men," refer- 
ring to those who walk about between two advertising 
boards. The average legislator is simply the sandwich 



IS THE SABBATH IMPERILED? IO7. 

man of his constituents. Herbert Spencer, on this 
account, recently declined to stand for Parliament. It 
would have been better for him to have gone and 
illustrated the nobler conception of politics, that a 
legislator is not chosen to represent political clients, 
attorney fashion, but as a representative man to speak 
and act his own convictions. A legislator should not 
follow public opinion, but lead it. Not public opin- 
ion but public conscience is the true measure of legis- 
lation. 

(3) There is also a perilous tendency in legislative 
bodies to insert in Sabbath laws elastic words and 
pJirases, such as can be used as jail-escapes for Sab- 
bath-breakers. 

Such a word is " comfort" in the Sabbath law of 
New York, which allows as a work of necessity " any- 
thing needful to the comfort of the community." 
That clause is sure to be made a circus tent to cover 
all sorts of violations of the law, whenever vigorous 
enforcement is attempted. Such a word is " travel- 
ers," as used in the former New York law, and in the 
present laws of some British countries also in regard 
to liquor- selling on the Sabbath, which make excep- 
tions in favor of " travelers." These laws set all the 
liquor-drinking element in the population to traveling 
— if only round the block. An English judge, by the 
help of this loose law, decided that a man who had 
walked two and a half miles was entitled to a " travel- 
er's" drink. 21 The number of persons convicted for 
drunkenness on the Sabbath in England during the 
year ending September, 1882, amounted to 15,921, of 
whom 10,901 — more than two thirds — were bond fide 
residents of the places where the convictions were 
made. How the New York law, by its exceptions, 



108 THE SABBATH FOR MAN. 

multiplied "hotels" to be as thick as saloons, and 
'■' travelers"- as numerous as drinkers, is well known. 
Permission for " sacred concerts"' 22 on the Sabbath, 
without even a provision against admission fees, is 
another dangerous exception, which any shrewd legis- 
lator might have known would be made the cloak for 
all sorts of secular and low entertainments, as it has in 
every state and country where the permission has been 
given. Still worse, if possible, is the profanity of real 
sacred concerts under the devil's auspices, whose 
music is provided by those who are not so loyal as the 
Hebrew captives, who would not sing the Lord's song 
in a strange land for the amusement of His enemies. 
The following advertisement was seen and copied from 
the windows of a public house in a Midland town of 
England: " Wanted, Sunday-school Scholars with 
Good Voices to sing Sacred music on Sunday Even- 
ings. Liberal Payments will be Given." 

In several states persons under fourteen years of age 
are not liable to punishment for Sabbath-breaking, as 
if we were not constantly having even burglaries and 
murders committed by persons younger than that, to 
prove their criminal capacity. As some states leave 
children unpunished, others leave them unprotected, 
prohibiting work only of those above fourteen or 
fifteen. Another dangerous exception is that in some 
states liquor-dealers are not forbidden to "give away" 
but only to "dispose of" liquors on the Sabbath. 
Prohibiting the giving away is necessary ; otherwise 
the law itself might as well be given away. The ex- 
ception in some Sabbath laws allowing "through 
trains," meaning trains from the East to the far West, 
or returning, is also liable to abuse, unless more 
exactly defined. 



IS THE SABBATH IMPERILED? IO9 

In some states " labor" is forbidden, but not 'busi- 
ness, and on that ground the Illinois Supreme Court, 
in 1884, declared a Sunday contract valid. If the 
law had forbidden both "labor and business," as it 
does in most of the states, such a decision could not 
have been made. Connecticut's boundaries, of the 
Sabbath, sunrise to sunset, enable an avaricious em- 
ployer to keep operatives at work all Saturday night 
and all Sabbath night, thus getting seven days' work 
from them per week. Rhode Island, following the 
law of Charles II., forbids one to, " do any work of his 
ordinary calling on the first day of the week ;" but this 
term has been construed as allowing him to do any 
other than his usual work — for instance, a man whose 
" ordinary calling" is that of a carpenter could work 
on the Sabbath as a gardener. The lawyers who 
framed the law evidently were not as keen-eyed as 
those who interpret it. Still more indefinite is the 
Sabbath law of Illinois. If any attempt is ever made 
to enforce it, it will be like using a hammock to net 
pike and perch. Lawyers in Chicago declare that even 
a Sunday theatre can slip through, unless the com- 
plainant lives in the neighborhood and is personally 
disturbed by it. Such loopy laws net no one. The 
big fish break, them, and the small ones creep through. 

There is a significant warning to the friends of the 
Sabbath in the statement of a Western lawyer that 
" the new states are more liberal [he means more loopy] 
regarding the Sunday laws, than the old ones — pre- 
sumably to encourage emigration." Only a better 
public sentiment can teach legislators to make Sabbath 
laws without these India-rubber loops. 

(4) There is yet another legislative peril of a nega- 
tive kind — the danger that lazv-makers will not repeal 



110 THE SABBATH FOR MAN. 

those portions of the Sabbath laws whose enforcement 
would jeopardize their very existence or utility. Again 
and again, when good citizens have attempted to 
check some of the grossest forms of Sabbath dese- 
cration — for instance, the Sunday opening of saloons 
— those whom they have sought to restrain have retal- 
iated by enforcing portions of the Sabbath laws which 
were not sustained by public conscience — for instance, 
they have stopped the horse-cars — and so have 
stopped the whole movement. Whether Sunday 
horse-cars should be legalized by legislatures or courts, 
as works of necessity or mercy, I shall discuss in a 
later section of this book, in answering the question, 
" What Degree of Sabbath Observance Can Be Se- 
cured in Nineteenth Century Cities?" but this much 
may be confidently stated here, that it would be less 
harmful to have them legalized, with restrictions, 
until public conscience calls for their suppression, than 
to retain laws against them that are enforced only by 
Sabbath-breaking rum-sellers, theatre proprietors, and 
base-ball clubs, in defiance and self-defence. Nothing 
should be kept in Sabbath laws which can be thus used 
to defeat their purpose. On this ground the provi- 
sions against "traveling" on the Sabbath have been 
repealed both in Connecticut and in New York ; in 
the latter State, with concurrence of a conservative 
Sabbath Committee, not because its members sanction 
Sunday traveling, but because they feel that such a 
matter may wisely be left out of the laws until those 
forms of Sabbath-breaking are suppressed which more 
distinctly interfere with rest and religion- and which 
the majority of the people strongly disapprove. 

In my opinion it is not wise to repeal the law 
against traveling on the Sabbath, but rather to modify 



IS THE SABBATH IMPERILED? Ill 

it, since city churches, in the Summer days when the 
windows are open, are seriously disturbed in their 
worship by the noise of passing vehicles. The finest 
auditorium among the New York churches is almost 
useless in the hot season, because the voice of the 
preacher is nearly drowned by the clatter of trains on 
the elevated railroads, crying with every rushing 
train, " No Sabbath ! No Sabbath !" We want not 
chains, but laws stretched across the streets to secure 
quiet during church hours, as a " decent courtesy to 
the prevailing religion." The chain that was once 
stretched across Broadway for this purpose is cited by 
anti-Sabbatarians as a specimen of extreme Puritan- 
ism, but such a chain protected the churches in Leipsic 
of " liberal " Germany until 1876, and has been suc- 
ceeded by a law requiring that horses shall be walked 
in passing churches at the hour of service, of which law 
drivers are reminded by a large sign on each church, 
'Walk Your Horses." Such a sign the church of 
Edward Everett Hale, of Boston, keeps stored away 
as a relic of early New England customs. But Ger- 
many is more just in keeping up so reasonable a re- 
quirement. 

The States of Washington and Minnesota have pro- 
visions in their liquor laws, aimed especially at 
Sunday saloons, that ought to be copied by every 
other State to make enforcement effective wherever 
undertaken, namely, that if any public officer — sheriff, 
county attorney, city attorney, mayor, chief of police, 
roundsman, or constable — " refuses or willfully neg- 
lects" to make complaint against those who break the 
law, he shall be punished by a fine and deposition from 
office for the remainder of his term. A Legislature 
voting down such a bill would be proclaiming that an 



112 THE SABBATH FOR MAN. 

officer may break his oath. One officer deposed would 
make further prosecutions unnecessary. 

The remedy for all bad Sabbath legislation is to send 
to our Legislatures men who have both the courage and 
the scholarship to defend the Sabbath, when it is at- 
tacked by those " sandwich men" who so truly repre- 
sent the city slums. 

2. The Sabbath is in perils of. courts. 

(i) It has much to fear from zorxM^t juries. 

Cincinnati, "the American Berlin," which Dr. 
Reuen Thomas described a few years ago as being on 
the Sabbath " a huge beer garden, rapidly on its way 
to become a huge bear garden, ' ' has recently ' ' reported 
progress" in that direction, and underscored in fire 
and blood the perils of Sabbaths and cities from cor- 
rupt juries. Most of the newspapers, in their com- 
ments on the cause of the great riot of 1884, hit wide 
of the mark. Not so a Cincinnati correspondent of 
The Congregationalist, who showed that a successful 
plot to assassinate the Sabbath caused the acquittal of 
the murderer, Berner, whose acquittal in turn caused 
fifty persons to be murdered, and the wounding of one 
hundred and fifty more, besides great destruction of 
property. The correspondent thus described the lay- 
ing of the train whose explosion was to startle the 
world : " First the infidels and Roman Catholics, who 
made up the majority of the City Council, excluded 
the Bible from the public schools. Next, the city 
laws which forbade the sale of liquor on Sundays, and 
prohibited various amusements, were repealed, though 
they had not been much enforced of late. Now, 
saloons which had opened only their side doors on the 
Lord's-day, threw their main entrances wide open- 



IS THE SABBATH IMPERILED? 1 1 3 

Theatrical performances, base-ball "matches, balloon 
ascensions and other Sunday sports multiplied. The 
better classes — or rather a few of their representatives, 
for the majority seemed strangely apathetic — secured 
the passage by the Legislature of an act closing thea- 
tres on Sunday. It was enforced a few months. This 
was followed by a law shutting saloons on Sunday, 
under penalty of fine and imprisonment. One or two 
prominent offenders were convicted. Some of the 
papers fairly raved over the alleged outrage, the nar- 
row bigotry, the ridiculous Puritanism. They had 
previously laughed at the law, and suggested many 
impracticable ways for evading it. These proved of 
no effect, and the Council was invoked by the attorney 
of the saloon men, the very lawyer who saved Berner 
from the gallows, to interfere. It was not slow in 
doing so. An ordinance was passed empowering each 
councilman to select jurors' names from the residents 
of his ward, and give them to the clerks of the police 
courts to draw from. The councilmen picked out the 
worst possible men, and there were no more convic- 
tions. 24 The theatres and saloons were soon open as 
usual on Sundays, and remain so." 

The City Government, by this lawless plan for im- 
paneling juries that would not convict any one of 
Sabbath-breaking on any evidence, inaugurated a plan 
by which a jury was obtained that could be induced to 
acquit even murderers who had confessed their guilt, 
and so a righteous indignation was aroused, which was 
followed by unrighteous rioting, whose bloody hand 
and communistic torch, "painting Hell on the sky," 
give timely warning not to Cincinnati only, but to all 
other cities also, to see to it that jury duty is not left 
to fools and knaves, whose prejudices and pockets rule 



114 THE SABBATH FOR MAN. 

the verdicts. Why should we expect anything better 
from juries than the murder of the Sabbath, and the 
acquittal of murderers, when good citizens so gen- 
erally dodge jury duty, that only 15,000 men out of 
1,400,000 population are available for that work in 
New York City ? In the blaze of Cincinnati's burning 
court-house, the world may well read and ponder the 
words of Divine warning : " If ye will not hearken 
unto me to hallow the Sabbath clay, and not to bear a 
burden, even entering in at the gates of Jerusalem on 
the Sabbath day, then will I kindle a fire in the gates 
thereof, and it shall devour the palaces of \ Jerusalem, 
and it shall ?tot be quenched."™ 

(2) The Sabbath has something to fear also from 
judges 26 and justices who are not in sympathy with it, 
but rather with its enemies, and whose prejudices and 
political aspirations have a larger influence than the 
dictionary in their interpretations of the words found 
in Sabbath laws. 

The word " necessity, " which occurs in nearly all 
Sabbath laws — " works of necessity" being expressly 
permitted — is especially liable to such judicial perver- 
sion. A member of the New York Bar thus describes, 
in The Christian Union, its legitimate interpretation : 
" One view in which the judges have agreed is that 
the law does not mean that work must be ' absolutely 
necessary,' as the phrase is. The law contemplates 
that the community has a general need that all should 
rest on Sunday ; most of the affairs and doings of 
week-day life are less important than this need of a 
rest day ; but some few are superior. To keep the 
body physically sustained by food ; to provide facili- 
ties for worship during some hours of the day ; to 
nurse and heal the sick ; to provide prompt burial of 






IS THE SABBATH IMPERILED? 115 

the dead — these and some other objects are superior 
to the need of general repose. Necessary work in- 
cludes all that is indispensable to be done on Sunday 
in order to secure attainment of whatever is more im- 
portant to the community than its Day of Rest. An- 
other view adopted, is that the law does not mean a 
personal necessity, but one arising out of the nature of 
the thing to be accomplished and the need of the 
community for it. That one is very poor and in great 
need of wages is not the kind of necessity that allows 
him to labor. Another view widely established is 
that the Sunday law against work is not designed to 
prevent or destroy any lawful vocations altogether. 
Therefore, if the nature of a business or a process is 
such that it does not admit of a cessation once a week, 
whatever must needs be done on Sunday to keep it 
going, is necessary. Examples are, the work of sea- 
men on a voyage, the duties of a policeman or watch- 
man, the prosecution of a manufacture which cannot 
be completed in six days, or stopped and resumed. 
With respect to all those business matters which de- 
pend upon the course and events of nature, courts act 
on the common-sense principle that whatever can, by 
good judgment and forethought, be anticipated or 
postponed, cannot be deemed necessary ; but exigen- 
cies which cannot be foreseen, such as storms, ship- 
wrecks, conflagrations and the like, create a necessity." 
But these reasonable interpretations have been 
frequently exceeded by judges and justices whose dic- 
tionary is prejudice or politics. Such judicial abuses 
of the Sabbath law are liable to become more numer- 
ous as enforcement becomes more frequent, unless 
there is an improvement in public sentiment, which 
will in turn improve the definitions of the courts. 



Il6 THE SABBATH FOR MAN. 

Fairy literature tells of a magic tent boxed in a wak 
nut, that on being taken out expanded until it covered 
a king and his army. The writer must have had in 
mind this very word " necessity" as it is stretched in 
court decisions, especially by some police /'^justices, to 
cover almost the whole army of Sabbath-breakers. 

According to the New York Tribune, at the time of 
the enforcement of the new Penal Code (Dec, 1882), 
" Justice Power decided it was necessary that the 
public should be kept warm, and on these grounds 
discharged John Crumpton and Albert Ricker who had 
sold coal." Justice Bixby, in discharging several 
cases, expressed the opinion that " servile labor was 
prohibited only when it interrupted the repose and 
religious liberty of the community." He decided also 
that Sunday shaving by barbers was a necessity. 
Furthermore, he decided that " the law did not forbid 
the sale of newspapers ; it was intended only to stop 
general traffic. ' ' Other justices " decided that Sunday 
newspapers were a " moral necessity." Many of the 
lowest dens of the city secured judicial protection in 
breaking the Sabbath laws in the form of injunctions, 
whose injustice Judge Noah Davis afterward de- 
nounced. 

This whole burlesque of language and law is signifi- 
cant because it may occur again in any large city 
where Sabbath laws are strongly enforced, unless more 
care is taken in the constitution of the courts, and 
unless the friends of Sabbath observance at such times 
instruct the justices through influential lawyers, which 
was not done in the cases referred to. 

The second act in this burlesque was a still more 
" liberal interpretation" of the laws by the Police 
Commissioners after a Sabbath or two of enforcement 



IS THE SABBATH IMPER1LEI ■ .' 11/ 

— interpretations which even an anti-Sabbath news- 
paper in Brooklyn was constrained to call "palpable 
distortion of the English language." Under that 
same classification we may mention the decision of a 
Long Island City justice in 1884. An Irishman was 
arraigned for playing base-ball on the Sabbath. The 
Justice (?) discharged him on the plea that he was 
playing only " for pastime." and that it was in " an 
enclosed ground. " :r 

An Indiana judge decided that selling cigars on the 
Sabbath was ' ' as much a work of necessity as selling a 
cup of tea." A child of six years could refute such 
sophistry and that of the New York justices already 
referred to. It is not necessary to the enjoyment of a 
cigar that it should be newly boiled, nor is it necessary 
in order to keep the public warm that they should 
buy their coal en Sunday. Think of a judge, after 
making such a decision about " necessity." locking up 
a poor tramp for some lesser perjury uttered in the 
witness box ! Dispensing such stuff for law is hardly 
better than the custom of some restaurants that sell 
-key on the Sabbath as "' cold tea." 

In St. Louis, when the state Sabbath law was being 
enforced, in 1883, the slums and saloons found a judge 
to protect them by suspending the enforcement of the 
law. on the pretence that a previous statute, which had 
not been repealed, gave the city certain privileges 
which exempted it from the provisions of the state law 
in question. 

From Tennessee, where, in 18S4. there was some 
enforcement of Sabbath laws, a judge writes me : 
" There is no sort of danger of a repeal of the law. 
The only question is as to how latitudinarian may be 
the construction given to ' necessity and charity, ' 



Il8 THE SABBATH FOR MAN. 

A Virginia lawyer, who has been a member of the 
Legislature, says : " The rulings of judges on moral 
questions can not be foretold." 

That the Sabbath is in perils of courts elsewhere 
than in the United States is evident from a petition 
recently sent to the House of Commons of Canada, 
asking that the present Sabbath law be amended, 
because it is in some points " rendered ineffective in 
consequence of the manner in which some of its pro- 
visions have been interpreted." 

It seems almost useless to send men to legislatures 
and parliaments to make laws when they can be so 
easily unmade by the courts and police. 

The foregoing facts and opinions give point to the 
fun in the following item from a Denver paper, which 
is entitled, " A Clever Scheme." " Said Jones — 
' We're going to run Blifkins for judge this fall.' Said 
Smith — ' Blifkins ! What does he know about law ? ' 
' Nothing at all. He never saw a law book. That's 
the reason we're going to run him. We think if he is 
ignorant of law we may get a little justice.' ' 

(3) Lawyers have a share with the juries and judges, 
whom some of theiK influence to false decisions, in the 
injustice done to the Sabbath by some of the courts. 
One lesson of the Cincinnati riots is that bar associa- 
tions, if they do not wish to lower the moral standing 
of their profession to that of their chief tricksters, 
must carefully purge their membership of knavish law- 
yers, as associations of physicians have no fellowship 
with quacks. 

It is not a good omen that some of the law periodi- 
cals, in recording Sabbath laws and judicial interpreta- 
tions of them, frame them in such ridicule or criticism 
as shows the editors' hostility to anything stricter than 



IS THE SABBATH IMPERILED? Iig 

a Continental Sunday, and favorable to the judicial 
stretching of these laws to aid the escape of those 
whom the makers of the laws intended to punish. 

After all, the courts are appointed by King Every- 
body in America, and every improvement of public 
sentiment will be felt in the courts as surely as a 
change of weather, so that our perils of courts, 350 as 
well as our perils of legislatures, can be most effect- 
ually cured by the work of press and pulpit in cultivat- 
ing a stronger public sentiment in favor of Sabbath 
observance. 

3. The Sabbath is in perils of enforcements and non- 
enforcements. 

(1) There is danger of malicious and untimely en- 
forcement. The police of large cities are not always 
in sympathy with Sabbath Taws, 27 and there is danger 
that when they are compelled to enforce them, without 
due oversight by the friends of Sabbath observance, 
they will do it in a needlessly offensive manner, in 
order to cause their repeal or modification. 

The following specimen paragraph appeared in the 
Nezv York Tribune during the spasmodic enforcement 
of the Sabbath laws in New York, in 1882 :'-'.' We are 
trying to make the Code as obnoxious as possible in 
order to have it done away with,' said a sergeant at 
the Seventh Precinct Station. ' It is only the work of 
these sanctimonious Sabbatarians.' The Code was 
certainly enforced in the most obnoxious manner pos- 
sible in this precinct.'' The Tribune goes on to say : 
" 'The police, as a rule, seem to be more bent on making 
the lazvs odious than on enforcing them as a sense of 
duty." 

Even friends of the Sabbath sometimes injure their 



120 THE SABBATH FOR MAN. 

cause by premature, and so unsuccessful, enforce- 
ment. 

(2) There is more danger, however, of corrupt or 
cowardly non-enforcement. The Tribune, in the issue 
just referred to, tells of a policeman who said to a to- 
bacconist, whose business was not then lawful on the 
Sabbath, " I'll be back this way in a half hour, and if 
those shades are not pulled down I'll arrest the person 
in charge. Sell all the cigars you want to, but dont let 
me see you doing it. ' ' 

What a commentary on the evident collusion of the 
police with law-breaking is the fact that on the Sab- 
bath following those I have referred to, 118 persons 
were arrested for being drunk in the streets of New 
York, and only 2 for selling liquor ! The New York 
Tribune rebuked this criminal neglect of duty, some 
months afterward, on a Monday following a Sabbath 
when all the saloons in Brooklyn, Philadelphia and 
Cincinnati had been closed up, back doors and all, de- 
claring that the same thing could be permanently done 
in New York, and should be. Not to enforce a law is 
rewarding law-breakers at the cost of those in the same 
business who keep it. 

A Virginia lawyer says of the Sabbath law against 
work, " I never heard of this law being enforced." A 
lawyer practising in Rhode Island and Connecticut 
says of their Sabbath laws : " All are dead, except 
when they come up in a civil suit, such as a claim for 
damages for injuries received from a defect in the 
highway by a man traveling on Sunday." Henry E. 
Young, in a paper read before the American Bar Asso- 
ciation in 1880, said : " The laws for the observance of 
Sunday, though on the statute books of all our states, 
have fallen into such disuse, that they seldom come to 



IS THE SABBATH IMPERILED? 121 

the attention even of our profession, except when used 
as a short-hand way of getting rid of some nuisance on 
Sunday which is otherwise prohibited ; or when 
pleaded by some corporation as a defence to some 
action for neglect of duty." 

However, there are instances of enforcement here 
and there, suggesting what might be done elsewhere. 
For instance, a judge in Fort Wayne, Indiana, in the 
spring of 1884, according to the New Yo?'k Tribune, 
indicted the manager of a local club for playing base- 
ball on the Sabbath, which " created a great excite- 
ment in Western cities for fear the action might be 
copied." It has been copied in too few places. It 
was copied in Jersey City, in Lebanon, Pa., and in 
Columbus, Ohio, 29 but all through the summer of 
1884 Sunday base-ball games, in defiance of law, were 
reported from Chicago, St. Louis, Cincinnati, Indian- 
apolis, Louisville, Milwaukee, Dubuque and Kansas 
City. 

The good citizens of these latter cities might well 
ponder the gallant fight in Columbus, Ohio, against 
this popular crime of Sunday base-ball. When it had 
long been tolerated, the Hocking Valley and Toledo 
R. R. decided to share with the base-ball association 
in the profits of the crime, and so began, on May 18th, 
1884, the plan of running Sunday excursion trains to 
bring to the ball games the people of surrounding 
towns. The first Sabbath of this new arrangement 
brought into that city a rough crowd of 20,000 Sab- 
bath desecrators, who filled the saloons, brothels and 
streets with their hellish revelry, and transformed the 
Sabbath into the devils' day. It was a wholesome 
plaster to arouse the friends of the Sabbath and of 
law. The managers of the offending railroad promptly 



122 THE SABBATH FOR MAN. 

yielded to the protest of leading citizens, and the 
Sunday excursion trains did not run a second Sab- 
bath ; but the base-ball association defied all protests, 
declared that the national game could not be sustained 
without the Sunday profits of the business, and it was 
only by resort to the courts that this law-breaking was 
at length stopped on the last Sabbath of June. This 
success, we are assured, is to be followed up by a 
movement to execute the law against the Sunday 
opening of saloons. 

About the same time an attempt on the part of the 
president of the Chicago Driving Park to introduce 
Sunday racing aroused even Chicago, which was 
quietly allowing Sunday theatres and Sunday ball 
games to trample on her laws, to such indignation and 
legal action as prevented even one such Sunday race. 
Equal earnestness might have prevented Sunday thea- 
tres and ball games, and could even now suppress 
them. 

These incidents are hopeful in proving that senti- 
ment in favor of the Sabbath is not wholly dead even 
where it is sound asleep. 

Another suggestive incident in the history of the 
enforcement of Sabbath laws is the course of Governor 
Waller, of Connecticut, when Mayor of New London, 
in regard to a proposed Sunday excursion by steamer 
from that city. He took a position, which every 
mayor should take, but which so few do take, that his 
action has become a matter of notoriety. He declared 
that he was bound to enforce existing laws, whether 
he liked them or not ; and accordingly he prevented 
the excursion. Yet more exceptional was the vigor- 
ous enforcement of the Sabbath laws in Jacksonville, 
Florida, by the Jewish mayor, who took the same 



IS THE SABBATH IMPERILED? 1 23 

ground. Who has authorized any mayor or police 
officer to make distinctions among law-breakers ? 

A reform candidate for mayor of Chicago, a few- 
years ago, thinking to catch votes, said, in a public 
meeting, " If elected, I shall exercise a wise discretion 
in executing the laws in accordance with public senti- 
ment." That sentence defeated him, as he deserved 
to be. Such a " discretion" is disloyalty to the oath 
which every executive takes to faithfully execute all 
the laws. Hon. John Wentworth rebuked the remark 
by saying, " I know of no expression of public senti- 
ment except the laws." They are public sentiment 
crystallized. It has no other authentic and reliable 
expression. 

The few Christians who believe that civil officers 
should do nothing to protect the Sabbath, but leave it 
wholly in the realm of religious persuasion, would do 
well to ponder the course of Mayor Nehemiah, of 
Jerusalem. He not only remonstrated with Sabbath- 
breakers, but commanded that the city gates should 
be closed at the opening of the Sabbath, in order to 
shut out the Tyrian traders and others who had been 
accustomed to bring fish, figs and wine into the city 
to sell on Sabbath mornings. These traders, thinking 
to find some opportunity to sell their wares on the sly, 
despite the laws, lodged near the walls of Jerusalem 
once or twice ; whereupon Mayor Nehemiah " testi- 
fied against them, and said unto them, Why lodge ye 
about the wall ? If ye do so again, I will lay hands 
on you. From that time forth came they no more on 
the Sabbath." 30 Such a ruler can secure a quiet Sab- 
bath, even where three fifths of the population are 
Roman Catholics, as Montreal proves. 

The Law and Order Leagues, organized in many 



124 THE SABBATH FOR MAN. 

cities, have done so much in creating public senti- 
ment, and in rousing in the police and courts a greater 
interest in neglected laws, and in promoting their 
enforcements, that this method of improving Sabbath 
observance can be heartily commended for universal 
adoption. Citizens enforcement of Sunday laws is 
wiser than churchly enforcement. 

An English lady says, " The Americans have the 
best laws in the world, if they would only e?iforcc 
them" Instead of that, the legislatures are contin- 
ually making new laws to throw on the large heap of 
"dead letters." In the United States, a party is 
needed whose whole platform shall be these three 
words : 

ENFORCEMENT OF LAW. 

The way to prove good laws and improve bad ones 
is to enforce them. 

4. The Sabbath is in peril in the United States be- 
cause of the national habit of treating the laws as a bill 
of fare, from which each one can take what he pleases. 

Sabbath-breaking is but one symptom of the national 
disease of wholesale law-breaking. Tell a respectable 
Englishman that he is violating the law, and he an- 
swers, "I'm sorry there is such a law, but if it's the 
law, I must obey it." Tell a respectable American 
that what he is doing is against the law, and he an- 
swers, " I don't care if it is." According to the 
report for 1884 of the National Bureau of Education, 
even a law so important to the safety of the nation as 
compulsory education, is vigorously enforced only in 
Massachusetts and Connecticut, though twenty states 
have it on their statute books. In one of the quietest 



IS THE SABBATH IMPERILED? 125 

country villages of the United States, where an un- 
usually large proportion of the population is religious, I 
recently saw repeated illustrations of this American 
disease of law-breaking in the fact that the town 
ordinance requiring the muzzling of dogs, which was 
posted in public places, was neither heeded by any 
considerable number of the people, nor enforced at all 
by the town officers. During the same summer, one 
of the wealthiest citizens of New York was drawn as a 
juror, but paid no heed to the summons, and the court 
paid about the same heed to his contempt of it. 
These are but samples at random. Thousands of 
respectable people violate laws habitually, and think 
no less of themselves, nor are they less esteemed by 
their neighbors on that account. This is especially true 
of the Sabbath laws. How many orderly and even 
religious people patronize newsdealers, tobacconists 
and confectioners on the Sabbath where the trade is 
illegal by civil as well as Divine laws ! How many 
respectable Americans fail to realize that they are 
bound to keep the Sabbath laws, whatever their theo- 
logical opinions, because they are the law of the land ! 
How few count the man who breaks a Sabbath law as 
a criminal! All sorts of apologies are made by 
respectable people for law-breaking Sunday excursions 
— " the laborer's hard toil, his need of country air, the 
oppression of the capitalists who refuse their work- 
men the Saturday half-holiday," etc. But a thief is a 
thief even if hunger impelled him to steal ; and the 
man who violates the Sabbath laws is a criminal, what- 
ever prompted him to do it. Laws might as well be 
abolished, if every man is to do what is right in his 
own eyes. 

One of the most radical cures for Sabbath-breaking 



126 THE SABBATH FOR MAN. 

is to teach prompt and soldierly obedience to authority 
in the home, the school, the church, that it may be 
practised also in the State. To the compulsory educa- 
tion in the laws of health that is being introduced in 
the public schools of the United States, there should 
be added compulsory education in the laws of the 
land. But obedience to authority must be taught 
chiefly at home. Dr. Reuen Thomas, an Anglo- 
American, and so a friendly critic, says of the United 
States: "It is no secret that there is no country in 
the world where children have so much influence over 
their parents as in this. I presume, on the principle of 
development, it is assumed that the young of the 
rising generation must necessarily be wiser and better 
than the old of the generation that is passing away. 
Any way, the fact remains, that that which the chil- 
dren strongly desire, their parents are strongly inclined 
to grant ; and how ' to train up a parent in the way 
he should go ' is the assiduous care of the younger 
members of too many of our households." Rev. J. R. 
Bass, Chaplain o{ the Kings County Penitentiary, in 
Brooklyn, after seventeen years' study of criminals, 
says : "In almost every case the primary source of 
crime is the want of proper authority and restraint on 
the part of the parents, or disobedience on the part of 
the child." It is time that the new American gospel, 
" Parents, obey your children," should be changed 
back to the Divine original, that future citizens may 
learn in their homes the first lesson of self-governors — 
prompt obedience to law. 

5. The Anglo-American Sabbath is most of all in 
peril of being changed into the Continental Sunday.' 1 '' 
That is more to be feared than the Continental 






IS THE SABBATH IMPERILED? \2J 

plague, for its effects reach deeper, and last longer. 
Such a transformation of the Sacred Day would bring 
with it other transformations, moral, commercial, 
political. Continental novels, Continental toil, Conti- 
nental politics, travel as the suite of the Continental 
Sunday. 

What is the Continental Sunday ? Not as seen by 
that hurried tourist who went from England to the 
Continent for a few weeks, to get materials for a favor- 
able article about its Sundays, and relied chiefly upon 
his own casual observations that were not sufficiently 
sharp to find out by four Sundays in Spain that Sun- 
day bull-fights were a part of a Spanish Sunday. Mr. 
Rossiter, to whose article in The Nineteenth Century, 
of June, 1884, I here refer, is, however, obliged to ad- 
mit that the Continental Sunday means at least half a 
day of shop-keeping, with some servile labor, and a 
great deal of noisy amusement and drinking. 

I do not thus rely on that which he who runs may 
read, but have supplemented personal observations 
with the written testimony of long-time residents.' 

In the first section of this book we crossed Europe 
seeking elements of hope for the friends of the Sab- 
bath. We shall now cross it again, scouting for the 
perils that are enwrapped in the Continental Sunday, 
whose importation to British and American shores is 
seriously proposed. 

What is the influence of the Continental Sunday 
upon health, intelligence, liberty, morals, religion, in 
its own Continental haunts ? 

Bremmer, in his book entitled, " Excursions in Rus- 
sia," thus pictures the Continental Sunday in that 
empire : " People are everywhere busy at. work in the 
fields, and the market-places, in all the provincial 



128 THE SABBATH FOR MAN. 

towns, are crowded with peasants selling potatoes, 
mushrooms, apples, turnips, cucumbers, etc., just as 
on the ordinary week days." The only difference, he 
tells us, is that there is more trading, by far, on the 
Sabbath than on any other day, as it is the favorite 
shopping day with all classes. Rev. Wm. Rice says 
that in Russia (as also in Poland and Greece, where 
the same church is dominant), " it is no unusual thing 
to see gross drunkenness and debauchery following 
the church service, and participated in by the clergy." 
To these testimonies, partly in the way of confirma- 
tion, partly of supplement, I may add the following 
statements from a letter of July nth, 1884, from the 
First Secretary of the Imperial Russian Legation at 
Washington : " The Russian Sunday is much similar 
to the French and German Catholic Sundays. It is a 
day of devotion and rest, but also of pleasure — and 
even of work, if there should be necessity for it. 
Wine-shops are closed during hours of Divine service 
by police regulation." The well-to-do people in 
Russia make the Sabbath a holiday, but to the poor it 
brings double work, instead of 'rest. 

No wonder a Sabbathless people, with no day of 
protected rest, no day for thought, for conscience, for 
home, for religion, has become a mass of volcanic 
discontent, ready at any moment to exchange the 
tyranny of a monarch for the greater tyranny of a 
mob, a reign of crowned despotism for a popular reign 
of terror. 

As to the Continental Sunday in Bulgaria, Rev. F. 
L. Kingsbury, a missionary at Samokov, writes me as 
follows : " Russian influence in Bulgaria is still power- 
ful. Last week a Russian M.D. asked me to ride on 
horseback with him on the Sabbath, and wondered at 



IS THE SABBATH IMPERILED? 129 

my declining, ' for,' said he, ' the Sabbath with us is 
for the very purpose of a grand holiday.' The law in 
Bulgaria does not pronounce very decidedly on the 
subject. Recently, by a special ukase, Sunday drilling 
by the soldiers has been prohibited, which is a long 
step in advance. On stormy Sundays we generally 
have a larger congregation, because the people cannot 
go out so well for pleasure." The Rev. D. C. Challis, 
Superintendent of Methodist Missions in Bulgaria, 
contributes the following additional facts about the 
Continental Sundays of that country : " So far as I 
know, the Sabbath is on a level with all other holi- 
days. No visible work is allowed — that is, shops must 
be shut up until after church, when all* can do about 
what they please. In the Danubian towns many of 
the shops are open. In the interior only the saloons 
are usually opened on Sunday. I have never heard of 
any arrests for Sabbath work, but frequent arrests are 
made and fines imposed for work on saints' days, and 
even for work on some of the heathen holidays, which 
are observed quite strictly in the Balkan region, such 
as Hail-day, Wolf's-day, Mouse-day, Snake's-day, etc. 
If you remonstrate against the violation of the Sab- 
bath, or rather its degradation below saints' days, they 
are quite likely to reply, ■ Oh, we have Sunday every 

week, but Saint 's day only comes once a year ! ' 

Foreigners, as far as I know, do about as the natives 
do. The Bulgarian Catholics render the Fourth Com- 
mandment, Honor the Holy days.' A theological 
student in a dispute with one of our brethren recently 
denied that the Bible requires that the Sabbath be 
kept holy. From that you may judge of the quantity 
and quality of the orthodox teaching on the observ- 
ance of the Sabbath." 



130 THE SABBATH FOR MAN. 

Passing now into European Turkey, we have the 
following description of the Continental Sunday of 
Eastern Roumelia, by Rev. Robert Thompson, a mis- 
sionary in Philippopolis: " The organic statutes provide 
that all shall be free to follow their religious convic- 
tions, and shall be protected therein ; but when the 
Protestants of this province hoped to find in this pro- 
vision ground for their young men being excused from 
being called out on Sundays to take part in the drill 
of the Reserves, they found themselves sadly disap- 
pointed. If any law on this matter can be said to 
exist here, it is ecclesiastical law. The Sunday is one 
of the Church holidays, and has to be observed like all 
the rest of them. The Bulgarians have a name for 
holidays which is very significant, because it so exactly 
describes their manner of observing them, Sundays in- 
cluded. The word is literally ' empty day,' a day in 
which nothing is done ; a day passed in lazy or in 
gossipy idleness. Although the ordinary idea of the 
Sabbath is that it ought to be an ' empty day,' any 
infringement of this custom is easily condoned, if in- 
deed it attracts any attention at all. It is true that 
the shops of Christians are generally closed ; yet it is 
not uncommon to see shop doors open, though the 
windows may be shuttered, and to observe business 
being carried on within. The pious are expected to 
go, and do go to an early morning service on Sundays ; 
but, that done, they are free to spend the day as they 
like. Custom allows Sunday traveling, Sunday visit- 
ing, Sunday entertainments, both public and private 
— in short, anything. Indeed, Sunday and the other 
holidays are the great social days here, devoted to 
exchange of calls, etc. The reason for this is that 
people in the East arc yet only beginning to make use 






IS THE SABBATH IMPERILED? I3I 

of their evenings, either for social or for any other 
purposes. It is the Eastern custom not to go out 
after dark ; and the ordinary hour for retiring is very 
early. And so, since the evenings cannot be utilized, 
and the daytime is devoted to business, these holidays 
must be seized for social purposes. The attitude of 
the Romanists is much the same as that of the Greek 
Church, which I have been describing. Perhaps they 
make a little more of their Sunday, services, but that is 
all. The attitude of foreigners is exactly the same ; 
unless, perhaps, they may be described as even more 
indifferent than the natives, because, not understand- 
ing Bulgarian, and rinding here no churches where 
services are conducted in their own language, they do 
not go to church at all, and quickly lose any little re- 
spect for the Sunday that they might have originally 
had. This attitude of the foreigners, especially when 
they happen to be American or British residents or 
travelers, the supposed representatives of Protestant- 
ism, is one great difficulty that we have to contend 
against." 

A native evangelical, Pastor Boyadjieff, of Yambol, 
gives further particulars about the Sundays of Eastern 
Roumelia. He says : " Many times when a holiday 
falls upon Monday, the people prepare for it on the 
Sabbath. Elections, with almost no exception, are 
held on the Sabbath, and much government work is 
done. The people are divided into the militia, who 
are in actual military service, and the reserve, which 
includes all the able-bodied men under thirty- four 
years of age. They are required to drill on the Sab- 
bath. On this account no young men can go to 
church. Men of authority say that these laws should 
be perpetuated, for the people are not profited by 



132 THE SABBATH FOR MAN. 

attending church. In larger centres the places of 
amusement, drinking, etc., are all open after noon, 
but before noon they only open the door, perhaps that 
not very widely, and sell whiskey on the sly. This, 
however, is true only of three or four places, and these 
are the largest cities, such as Philippopolis, Bourgas, and 
Bazardjik. In the villages the people are very relig- 
ious, but are so ignorant that they hardly know what 
is their duty. The villagers generally assemble on the 
Sabbath in an open place, the younger people finish- 
ing the day with dancing. It is a rather curious fact 
that at times the priest of the village comes out to 
amuse himself as a spectator." 

Continental Sundays in Greece, despite the slight 
reform in the matter of closing shops at Athens, to 
which I have referred, are in general like the convivial 
Sundays I have just described. I saw a Greek Sunday 
in 1880 at Corfu. The city was filled with country 
people, who had come to enjoy the annual carnival. 
After the early mass these devout Greeks gathered in 
a public square to see men climb heavenward on a 
greased pole, and perform other amusing feats, which 
none seemed to enjoy more than the priests, who were 
as well represented in the laughing crowd as any other 
class of people. No wonder these modern Greeks are 
incapable of such republics as flourished in ancient 
Greece, incapable even of furnishing their own king, 
since they do not give one day in the week to thought, 
but fill their only leisure with child's play. Such 
people never get out of political babyhood, but are 
content with the rattles which kings give them instead 
of rights. 

As to the Continental Sundays of Italy, it is enough 
to say that I saw the duplicate of this Corfu carnival 



IS THE SABBATH IMPERILED? 1 33 

at Naples on the preceding Sunday, only that the 
laughing priests at Naples were Roman Catholics. 

What are the facts about the Continental Sunday of 
the German-speaking peoples ? It is pictured at its 
best in the following letter from one of the smaller 
and quieter cities ; and yet, even at the best, it will 
be found a day of labor and business as well as of 
pleasure. 

Rev. H. S. Pomeroy, an American missionary in 
Prague, writes thus of the Continental Sunday in 
Austria: " It is customary to close shops at 1 P.M., 
and then the people go to concerts, picnics and thea- 
tres, which open twice on Sunday. I know of but one 
retail store which is closed here on Sunday morning. 
Many shops are open all day. The newspapers are pub- 
lished. The railroad trains run, and the mails are de- 
livered in the morning and early afternoon. Churches, 
both Protestant and Catholic, are open in the morn- 
ing, but not in the afternoon. The Sabbath-observ- 
ance (?) seems to be practically the same among Prot- 
estants and Catholics, though there are a few ' awak- 
ened ' parishes, with converted pastors, where one will 
find more regard for the Sabbath. The only days 
that seem at all like our American Sunday as regards 
outward appearance, are occasional saints' days. In 
a year there are two or three of these very holy days, 
— not Sundays unless by accident — which are nearly 
as quiet as our Sunday. As a rule Sunday is here a 
day quite free from unusual disturbances. It is a day 
of special amusement, a day when every one, at least 
in the afternoon, is expected to wear his best clothes, 
and do something to amuse himself ; but the Bohe- 
mian amuses himself in a rather quiet and orderly 
fashion. The strong arm of the law is ubiquitous, and 



134 THE SABBATH FOR MAN. 

strikes promptly and severely. There are probably 
fifty brass bands of various sizes and degrees of merit 
playing in and about Prague on a fine Sunday in 
summer. Of course we require our members to keep 
Sunday. We have services forenoon, afternoon and 
evening, and no one of our people would think of 
keeping his shop open." 

Mary Gordon, writing for The Advance, of Chicago, 
gives, from personal observation, the following facts 
about the Continental Sunday in Berlin, as related to 
the workingmen : " Those who advocate the intro 
duction into America of the German Sabbath lay 
especial stress on its advantages for the working 
classes. They argue that it would give them more 
recreation and enjoyment, and that by thus throwing 
a weekly gleam of pleasure into their hard lives, the 
monotony would be broken up, and the men and 
women rendered healthier and better, both in body 
and in mind. They ask that the Sabbath be no longer 
called 'the Lord's-day, ' but 'the People's-day.' 
Germans will describe to you their charming coffee 
and beer gardens, with their merry Sabbath throngs. 
The picture is a bright one, but they only show you 
the foreground. Let us raise the curtain a little 
higher and get a glimpse of the background. There 
you find a perspective, stretching far back over Ger- 
many's past, marked by long lines of Sunday toilers, 
working on, as if the example of the Creator of the 
universe was nothing to be heeded. In the afternoon 
many of these laborers drop their spades, hammers 
and ploughs, and wend their way to some public place 
of amusement, but enough remain at work all day to 
keep the dark lines visible till the sun drops down be- 
hind the landscape. We will also look from a certain 



IS THE SABBATH IMPERILED? 135 

familiar window in Berlin. It is Sunday morning, but 
yonder is a bricklayer at work on a new house. He 
makes trip after trip up the ladder with his heavy 
burden upon his shoulders, while the knight of the 
trowel sits aloft and fills the air with the metallic ring 
of his tool. In the yard below a sawyer keeps on 
hour after hour with the monotonous squeak of his 
saw, while his daughter, a girl of eighteen years, piles 
and cuts sticks into a large basket, straps it to her 
back, and carries it up two flights of stairs to the wood 
chamber. In the wash-house of a neighboring yard 
the women are scrubbing at their tubs. A noise in 
the adjoining apartment attracts your attention, and 
you find that the servants have been set to remove all 
the furniture and clean the paint, because the best 
time to do it is when the Americans have gone to 
church. The girl who has just brought in your pitcher 
of water says it will take her till noon to finish up the 
ironing left over from the day before. The same state 
of things prevails in the country. In going to church 
Sunday morning, we have passed fields where women 
were patiently hoeing endless rows of potatoes, often 
with children two or three years old clinging to their 
skirts, swaying about in the loose soil and crying to be 
taken up. So much for the Sabbath morning in Ger- 
many. The Germans themselves say these things are 
wrong ; still they are content to keep on in the old 
way. 

' But look at our charming concert-gardens on Sun- 
day afternoon,' cries a German ; ' are they not the 
very pictures of enjoyment ? ' Let us pass into the 
concert-garden and see. First, we observe that a 
large proportion of the people there are not strictly 
from what is called-' the working class.' They are 



136 THE SABBATH FOR MAN. 

from ranks of society where recreation during the 
week is much less rare, and therefore less necessary on 
Sunday. Then do not for a moment imagine that the 
poor man you see sipping his beer with his little Hans 
beside him is to be found in the concert-garden every 
Sunday. This is an ' outing ' for both him and his 
son. His Sabbath morning is spent working at his 
trade, or for his employers, and two thirds of the after- 
noons are occupied in planting, hoeing or harvesting 
his own little garden. He knows that work can be 
done on Sunday, therefore the odd moments of the 
week, when an American would set his house or gar- 
den in order, are spent in smoking his pipe or dozing 
over his beer. Almost every branch of industry has 
its hurried and busy season, when many of those em- 
ployed spend nearly or quite all their Sabbaths at 
work. Thus, though the places of public amusement 
are well patronized on Sunday afternoon by people 
who play cards, drink, or dance, till the small hours 
overtake them, we may safely reckon that for every 
workingman we see there taking one of the few air- 
ings of the season, there could be found three at home 
occupied in some kind of labor. For, as we have 
already seen, the same view of the Sabbath which 
makes beer gardens and theatres admissible on Sun- 
day, makes sewing, scrubbing, digging potatoes and 
building houses admissible ; and it takes no very deep 
thinking to see that poor people, in need of money, 
will for the most part stay at home to save or to earn, 
rather than go out and spend. Theatres and dancing 
arc not to be had gratis, and are by no means to be 
indulged in every Sunday by the- whole family. 

" We once hired apartments of a woman who kept an 
embroidery shop. We often passed through the store 






IS THE SABBATH IMPERILED? I37 

in going out, to have a pleasant word with the land- 
lady. Sunday morning always found her sitting in the 
same corner she occupied every day, bent over her 
work, counting threads and, stitch by stitch, wearily 
working her colorless life into gay flowers, destined to 
adorn some fine salon. Her face looked so wan that 
one day on returning from church we stopped at the 
counter and asked : ' Do you never have any Sun- 
day ? ' ' Oh, yes, one can have good thoughts while 
sitting at work,' was the evasive reply. ' And do you 
never close your shop and go out ? ' we continued. 
' Seldom ; perhaps a few times a year, toward night. 
I can't afford it. I have my living to earn. That will 
do for rich people.' An American advocate of the 
German Sabbath, being present at the concert-garden, 
and seeing that tired face bent over a cup of fragrant 
coffee one of those ' few times a year ' might have ex- 
claimed, ' Behold, how good a thing it is to give these 
weary workers one merry day in seven ! ' But he 
would not, perhaps, have taken the trouble to go and 
learn from the old mother who was tending store mean- 
while, that forty-five of the Sabbaths of the year, and 
at least the mornings of the remaining seven, were 
spent by her daughter just as she spent the Saturdays 
and Mondays which touched them on either side. If 
shopping is done on Sunday, of course stores must be 
kept open. There is a law in Germany that no mer- 
chant shall sell anything during the hour and a half in 
which public worship is held. At that time, there- 
fore, most of the stores have half the door closed, and 
some of the merchants are conscientious to that mor- 
bid degree that the key is turned in the other half. 
But as soon as the service is over, the doors fly open 
with a promptness which suggests some one behind 



I38 THE SABBATH FOR MAN. 

each with the hand on the latch, saying, ' One to make 
ready.' We know a young man who, Sunday after 
Sunday, works all day at his figures. He gives as a 
reason for so doing that he earns extra money, and 
that he cannot keep his books in order without it. He 
frequently goes to the beer garden in the afternoon of 
his less busy season, but the days that find him there 
are less frequent than those which find him over his 
books. Sunday afternoon in the country is no less 
subject to invasion. We have counted thirty women 
in one grain field binding sheaves. The early morning 
of the day, ' so calm, so bright/ had called them to 
their labor, and as we saw them, the setting sun was 
throwing its slant rays athwart their weary faces. 

" But some one asks, ' Do not the Germans go to 
church ? ' They are not habitual church-goers as we 
understand the term. As we have seen, Sunday has 
too many other interests and occupations for that. 
You will hardly find any one in the middle or lower 
classes who does not attend church once in a while- — 
on a fete day, perhaps — and there are, of course, indi- 
viduals who habitually go to church Sunday morning ; 
but the majority of the people content themselves 
with an occasional visit to the sanctuary. There is 
but one service, and that is just as irksome to the 
Germans as our two services are getting to be with us. 
A merchant at whose counter we often made pur- 
chases, exclaimed one day, ' How can you Americans 
go to church every Sunday ! I go once a year, at 
Easter, and it gives me such gloomy thoughts that I 
do not get over it for a week.' Our landlady ac- 
companied us to church Whitsunday, and had been 
but once before since the last Whitsunday. The 
extra Sunday dinner, which is indispensable in a 



IS THE SABBATH IMPERILED? 1 39 

German family, keeps the housekeeper from Sunday 
services. 

!< We may say, then, that for the lower classes in 
Germany, Sunday is only a half-holiday at best, often 
not that, and the religious element in it is like Grati- 
ano's 'two grains of wheat hid in a bushel of chaff.' 
This is the Sabbath that we are asked to transplant 
into American soil, nay, that is already transplanted 
into many Western cities. But will it meet .the wants 
of our workingmen, already restive under their bur- 
dens ? Take away the sanctity of the day, keep farm 
laborers in the field, open stores, mills, warehouses, 
and other places of business on Sabbath morning ; 
close them after dinner to open concert and dancing 
halls, beer gardens and theatres ; and would such a 
1 People's-day ' be better than a ' Lord's-day ' ? We 
believe it to be in vain to think of introducing the diver- 
sions of the European Sabbath without its labor. Once 
take away the sacredness of Sunday, a?id you only open 
anotJier tzventy-four hours to the avarice and cupidity of 
man. This has been the unfailing result both in Cath- 
olic and Protestant countries ; even laws to the con- 
trary are of no avail." 

That the Continental Sunday of the Germans is a 
day of increasing toil to the poor, as well as a day of 
gayety to the rich, is still more impressively shown by 
numerous recent petitions and protests of the German 
people against Sunday work of which I have already 
spoken, and by many others to which I shall now refer. 
In Germany, in 1865, the Printers' Society of Berlin 
issued an appeal, in which they affirm the absolute 
need of mental and bodily rest after six days' hard 
work, both for the health and the elevation of the 
'workman ; and that six days' wages should be enough 



140 THE SABBATH FOR MAN. 

for seven days' support ; and that experience proves 
that a man is- not bettered in this respect by working 
seven days ; and they invite all labor organizations 
and well-disposed employers to join them in agitating 
against the disastrous custom of Sunday work in in- 
dustrial establishments. In 1872 petitions in favor of 
legal provisions for the Sunday rest of the working 
classes were presented to the Imperial Diet, and were 
advocated by General von Moltke and others ; but 
no action upon them was taken. The next year they 
were renewed^, with a much larger number of names. 
A prominent member of the Diet declared Sunday ob- 
servance to be "a fundamental right of the German 
people, the basis of the highest inalienable and indis- 
pensable human rights." A motion to take measures 
toward the substantial protection of Sunday rest for 
all workingmen in factories met with opposition, and 
was amended so as to apply only to women and chil- 
dren. " The ' German social-democrats ' have taken 
active part in these movements. At the Gotha Con- 
ference of the Communists, in May, 1875, at which was 
organized what is now called the ' Socialistic Labor 
Party of Germany,' a programme was issued of what 
they demand under the present state of society, one 
item of which is, ' the prohibition by the state of Sim- 
day labor.' ' "A mass-meeting of workingmen of all 
classes, held in Vienna, adopted resolutions in which 
they declare that the interests of working people are 
closely bound up with those of all classes, so that the 
whole community 'receives the benefit of whatever 
benefits them ; that hitherto the capital importance to 
workingmen of a regular day of rest, alike in its sani- 
tary, moral and intellectual influence, has not been 
generally recognized. They therefore resolved that it 



IS THE SABBATH IMPERILED? I4I 

is the duty of all classes to work together to obtain 
it." 31 In all parts of Germany " workingmen and 
employes in stores are petitioning for their right to 
rest." " Petitions have been addressed to the Impe- 
rial Parliament asking for the suppression of Sunday 
work in factories and shops." " The German Society 
of Paper Manufacturers, at their general meeting at 
Nuremberg recently, agreed to seek by voluntary con- 
sent of the members the entire cessation of work on 
Sunday, except in cases of absolute necessity." 32 In 
1883 " a petition signed by over six thousand persons 
was presented to the German Reichstag, asking for a 
law closing all commercial and industrial establish- 
ments on Sunday." 

One of many movements which manifest the grow- 
ing discontent of all classes in Germany with the Con- 
tinental Sunday is the " German Society of the 
Friends of the Workingmen and their Sunday," one 
of whose chief objects is thus stated: "To recover 
and conserve for the German people one day of rest 
after six days of labor ; to promote the observance of 
this rest day as a day of worship and religious train- 
ing, as well as a day of refreshment and pure and law- 
ful enjoyment." God grant that Great Britain and 
the United States may never make the blunder of 
Germany in losing the day of rest and religion. Let 
us prevent rather than repent. Let us retain and con- 
serve, lest, by and by, we find it next to impossible to 
' ■ recover and conserve." 

" At a recent meeting of the General Synod of 
Prussia, representing twelve million adherents, to 
which all the provinces of Germany sent up loud com- 
plaints concerning the disturbance of Sunday rest, it 
was reported by the Supreme Council that in Saxony 



142 THE SABBATH FOR MAN. 

especially household work goes on, like washing, bak- 
ing, or slaughtering animals. Large estates which 
give the good example of a Christian celebration of 
Sunday are very seldom found. In Prussia, Pome- 
rania, Brandenburg, and Posen, the laborers employed 
on the large estates do their own field work only on 
Sunday. The peddling traffic fairly blossoms on Sun- 
day, on account of the Jews, who observe their own 
Sabbath, but go through the villages incessantly on 
Sunday. Posen and Pomerania complain particu- 
larly of this. The Synods about Berlin have special 
grievances, as when the Berlin cattle show was opened 
on Ascension Day, and when Sunday horse races and 
Turner exhibitions take place in the very hours of 
Divine service. As consequences of the everywhere in- 
creasing Sunday desecration, the communication men- 
tions estrangement from God, unbelief, disturbance of 
the marriage bond and of family life, drunkenness get- 
ting the upper hand, unchastity, crimes against prop- 
erty, murder and suicide, rapid consumption of the life 
forces of individuals and of the people, injury to the 
commonwealth, multiplication of excesses, furthering 
of the Socialistic movement. The memorial of the 
Supreme Council closes with the remark that the 
growing complaints about this shameful state of things 
must be considered as a sign of reaction in the spirit 
of the people which yet remains sound. The wish is 
expressed that ' State and Church, school and home, 
work together that this now shaken ground-pillar of 
human society may again, in rejuvenated Germany, be 
fastened firm.' " This document is worth many times 
over all the observations of travelers who see only a 
part of the land, and that for only a little while. At 
this Synod, Dr. Bauer, court preacher, of Berlin, men- 



IS THE SABBATH IMPERILED ? I43 

tioned, in an earnest appeal for better Sunday observ- 
ance, as indications of a decreasing sentiment of respect 
for the Sabbath, that respectable people used the day 
for hunting, turning, music festivals, noisy proces- 
sions, matinees, agricultural, industrial and artistic ex- 
hibitions, and for all kinds of labor and business. 33 

Let those who think a Continental Sunday is only a 
play-day ponder these numerous protests and com- 
plaints about Sunday work, against which the work- 
ingmen of Germany have no legal protection. When 
there was a law against Sunday work, it was disre- 
garded, because the people were not taught to regard 
it as a law coming from God, but only from Church 
and State. 

The increasing drudgery of the Sabbathless Germans 
not only overtasks the body, but, by shutting off the 
opportunity for culture of conscience, undermines the 
morals. To this fact Prof. H. M. Scott, of Chicago, 
thus testifies from recent and thorough observation 
combined with the evidence of statistics : " Germany 
is probably sinking in immorality and crime more rap- 
idly than any other nation in Europe. In some of the 
cities half the births are illegitimate. In ten years 
saloons have increased by fifty per cent, and the peo- 
ple are fast becoming sodden with their immoderate 
beer-drinking." 

German papers paint quite as dark a picture. The 
London Times of April 18th, 1883, is quoted by The 
Christian as giving the following extract from the 
Krenz Zeitnng, of Berlin : " If we look at the moral 
condition of our country, must we not be horrified in 
our inmost soul ? What frightful barbarization ! 
What an increase of coarseness and bestiality ! Truly, 
not a few are taking their places at the head of their 



144 THE SABBATH FOR MAN. 

brothers, the animals. Every newspaper tells us of 
murder, of suicide, of terrible derangement in houses 
and families, of unheard-of atrocities, of a moral de- 
generacy that must fill us with horror. ... And 
turning to our social state, we see ourselves going 
downward on the path of destruction." 

As to fhe effect of the Continental Sunday upon 
religion in Germany, it is rapidly demonstrating the 
saying of Montalembert, " No religion without wor- 
ship, no worship without the Sabbath." Germany is 
a nation where all are church-members, but few 
church-goers — fewer in proportion to the population 
than in any other Christian nation. In view of the 
fact that sixty-two and a half per cent 34 of the popula- 
tion' of any country, on an average, are able to attend 
church, New York is bad enough, with only twenty- 
five per cent of the people church-goers ; but in Berlin, 
Hamburg, and Bremen they are only two per cent. 
Prof. Von Schulte, in a recent article in the Contempo- 
rary Review on the religious condition of Germany, 
declares that " the Protestant churches are often de- 
plorably empty, and are never crowded except when 
some celebrated preacher is expected." He states, 
also, that while it is true, as a rule, that " the Catholic 
worship throughout Germany is better attended than 
the Protestant, it is also true that there are many 
thousands in the towns who never enter a church, ex- 
cept now and then at weddings and funerals, and that 
this is true alike of Catholics and Protestants." 

In 1884, according to Dr. Stocker's statement in the 
German Parliament, "the large towns of Germany 
have a smaller number of churches in proportion to 
the population than those of any other country in 
Christendom." 



. IS THE SABBATH IMPERILED ? I45 

There is hope in the fact that the earnest Christian 
leaders of Germany recognize these evils, and are seek- 
ing to remove them. Earl Cairns, in his speech in the 
House of Lords on May 8th, 1883, in opposition to 
the Earl of Dunraven's motion to open museums on 
the Sabbath, read the following extract from a letter 
written by a German gentleman of eminence, as to the 
Sundays of his country, in contrast with those of Great 
Britain : " We Germans are, to a great extent, far 
removed from such a celebration of Sunday. The 
Day of Rest and of most elevated joy is too often 
robbed of its honor. The forenoon of Sunday is given 
up to work, and the afternoon to pleasure. That 
which can elevate man is often despised, but that 
which degrades him is sought after. On Sunday the 
policemen reap their most abundant harvest ; on Sun- 
day children occasion the greatest anxiety ; on Sunday 
evening, above all other times, does the wife antici- 
pate the return of her husband with a foreboding 
heart. Drunkenness and rioting . celebrate their 
greatest triumph on Sunday ; and most of the mis- 
demeanors are committed on that day, or are in- 
timately connected with the misuse of it. We turn, 
therefore, to our countrymen with the urgent request 
that they would, in their various spheres, endeavor to 
procure for the Sunday a more honorable observance 
in our land. If the Sunday acquires a different char- 
acter, the national life will rest on a surer basis." 

Meanwhile, it is worthy of consideration whether it 
is wise, or safe, for British or American parents to 
send immature sons or daughters to schools in the 
Sabbathless atmosphere of Germany, or any other part 
of the realm of the Continental Sunday. In many 
departments of secular learning Germany is unsur- 



I46 THE SABBATH FOR MAN. 

passed, and for instruction in these, mature English- 
men and Americans may well make pilgrimages to her 
famous universities. But what has Germany to teach 
Great Britain or America in politics or religion ? 
Reuen Thomas, D.D., answers the latter part of the 
question by saying: "More than any other country 
Germany seems to me an illustration of St. Paul's 
words, ' The letter killeth.' Since Luther's time she 
seems to have been singularly distitute of what in 
Scripture is called ' vision ' — vision as distinct from 
that intelligence that comes of mental culture. ' Where 
there is no vision the people perish.' In the religious 
realm of things, Germany is much more of a warning 
than an example." 

As to the intellectual influence of the Continental 
Sunday in Germany, it is very significant that the 
Sabbathless Germans are becoming intellectually sub- 
ject to the Sabbath-keeping Jews, who have ninety per 
cent of the newspapers of Germany more or less under 
their control or influence, while they promise soon to 
lead also in the legal profession, and have much the 
largest percentage of pupils in the higher educational 
institutions, the largest percentage also of the fine 
residences, and a strong and increasing representation 
in the German Parliament. 35 One day's emancipation 
from toil and amusement, whatever it may or may not 
have done for the souls of the Jews, has certainly made 
them the intellectual masters of the grown-up children 
of Germany, who take no weekly respite for mental 
improvement. 

As to the political effect of the Continental Sunday 
in Germany, we need only to point to the fact that its 
chief movements for greater popular liberty are the 
ignorant and blundering efforts of suicidal Socialism, 



IS THE SABBATH IMPERILED. I47 

whose abuse of liberty has seemed to justify the gov- 
ernment in abridging even the small liberties of the 
German people, in order to save the state from brainless 
conscienceless adherents of King Anarchy, whom, in 
the lack of thoughtful Sabbaths, they have been 
deluded into mistaking for liberty. Leveling all days 
to one plane prepared the way for the attempt to level 
all men to one plane, that the industrious might have 
no more than the idle, and the wise fare no better than 
self-made fools. 

A Christian Sabbath is the true leveler. On its 
platform the rich and the poor meet together in pro- 
tected rest, and equal opportunity for thought. It 
levels up the poor of to-day to make them the rich of 
to-morrow. 

" Denmark's Sunday is almost a duplicate of Ger- 
many's, with some slight variations for the better." 
So says one of its ex-pastors. 

Belgium verified its title as "Little France" by a 
political procession of clericals, and a consequent riot, 
on one of the Sabbaths of 1884, and so we pass on to 
France, of which Matthew Arnold remarks, " A 
nation without a Sabbath and a home without virtue 
cannot be atoned for by platitudes about ' ma mere.' ' 

As to Sunday in Paris, let me first give my own 
notes of a Sabbath in that city in 1873. — Sunday 
morning? No, it can't be that; look again at your 
calendar. All the stores are open ; the street traders 
are getting out their carts ; the cafes are preparing for 
larger crowds than usual at their trim tables on the 
sidewalks of the boulevards ; the open-air theatres 
are all arranging for exhibitions ; the cabs and 
'busses are briskly driving ; even the soldiers are 
gathering for a street parade. Yes, but that is the 



148 THE SABBATH FOR MAN. 

Parisian Sunday, and only a little of it. You see few 
going to church, and many to saloons, theatres, and 
drives ; and, worst of all, there is a great time at the 
races, where the President of the Republic is to be 
found entertaining the Shah of Persia, and betting on 
his favorite horse. Why has France been such a de- 
moniac — " dwelling among the tombs, tearing and 
cutting itself with stones," burning its own most beau- 
tiful buildings, murdering its own best men? Visit 
Paris on what the almanac tells you is a Sabbath, and 
you have an answer. " What France wants is moth- 
ers-' and Sabbaths. 

Robert McCheyne's lament over the Parisian Sunday 
is still appropriate : " Alas ! poor Paris knows no 
Sabbath. All the shops are open, and all the inhab- 
itants are on the wing in search of pleasures — 
pleasures that perish in the using. I thought of 
Babylon and Sodom as I passed through the crowd. 
I cannot tell how I longed for the peace of the Scot- 
tish Sabbath !" 

E. W. Hitchcock, D.D., ex-pastor of the American 
Chapel in Paris, writes me thus of the French Sun- 
day : " Concerning the present observance, or non- 
observance, of the Sabbath in France, it may be said 
in general that Sunday is the Frenchman's holiday, 
not his holy day. The fetes, 'spectacles,' concerts, 
operas, and theatres are made doubly attractive on that 
day. It is the day for the public fetes, the popular 
elections [when Christians must electioneer and vote, 
or lose their political rights], the military reviews, the 
races, the illuminations, the exhibitions, the popular 
gatherings, political, socialistic, humanitarian, artistic. 
The Catholic Church allows great liberty to its mem- 
bers. Provided they attend early mass they may do 



IS THE SABBATH IMPERILED ? 149 

what they please and go where they please the rest of 
the day. The Protestants, as a general thing, keep 
the day better, but they are far from being Puritanic 
in their ideas. They believe in ' making the Sabbath 
a delight ' — according to their own idea of delight — and 
would not hesitate to walk in the public parks, visit 
the picture galleries, attend concerts, receive their 
friends, etc. They realize, however, that Sunday is 
the Lord's-day as well as man's day, and that upon its 
observance is conditioned the moral and religious 
welfare of the nation." 

Intelligent and humane Frenchmen are as little 
pleased with the French Sunday as visitors from Sab- 
bath-keeping countries. Pierre Joseph Proudhon, 
whose communistic atheism precludes any theological 
sympathy with the Sabbath, nevertheless laments the 
restlessness and demoralizing influence of the French 
Sunday. He says : " Sunday in the towns is a day of 
rest without motive or end ; an occasion of display 
for the women and children ; of consumption in the 
restaurants and wine-shops ; of degrading idleness ; 
of surfeit and debauchery. The workmen make merry, 
the grisettes dance, the soldier tipples, the trades- 
man alone is busy." The Abbe Gaume, a Cath- 
olic authority, thus echoes this condemnation of the 
French Sunday : " Where now do these men, women, 
and children, free now as to their time, resort ? Ask 
the theatres, the taverns, the places of debauchery. 
The tables of surfeit and excess have with them dis- 
placed the holy table ; licentious songs are their sacred 
hymns ; the theatre is their church ; dances and shows 
engage them, instead of instruction and prayer. Thus 
by a disorder which cries for vegeance to Heaven, the 
Holy Day is the day of the week most profaned." 



150 THE SABBATH FOR MAN. 

In such Sundays have budded and blossomed the 
bloody fruits of French communism. Not until we 
wish to cultivate that fruit should we import its seed 
— the Parisian Sunday. 

How such a Sunday, when it becomes national, grad- 
ually drags Christians downward until they participate 
in socializing and secularizing the day, is seen not only 
in what has been said of French Protestants, but also in 
the weakened Sabbath observance that is seen in many 
British and American tourists, when they return from 
a prolonged visit at Paris, whose Sunday they " first 
endure, then pity, then embrace." A recent Ameri- 
can Minister to France, although he paid some regard 
to the Sabbath when he first went to Paris, at length 
became so leavened by French ideas and habits, that 
he misrepresented his own Sabbath-keeping land by 
giving a banquet to the Monetary Commission on the 
Lord's-day. 36 Side by side with this we place an item 
clipped, in 1883, from The Independent : " And now we 
have won the race for the grand prize of Paris, Mr. 
Keene's Foxhall coming in ahead last Sunday amid 
enthusiastic applause from the Sabbath-breaking Amer- 
icans present. ' ' Such is the contagion of a bad national 
atmosphere. It is not hard to guess what would be 
the result of importing a Parisian Sunday. God grant 
that " American" may never thus be made to mean 
what " Frenchy" implies the world over ! 

But Sunday in France is not only a holiday to some, 
but a working day to more. In no land has the Sab- 
bath been stripped of its religiousness without strip- 
ping it also of its restfulness. Sabbath rest and rever- 
ence are bound in the bundle of life together. United 
they stand ; divided they fall. No bulwark, even of 
law, has been able to protect the workingman in his 



IS THE SABBATH IMPERILED? I 5 I 

natural right to rest one day in seven, except when 
employers and employees have been made to feel that 
the law was founded on Sinai's granite of Divine com- 
mand. Those who will not have the Sabbath as a holy 
day cannot have it long as a rest day. When the Sab- 
bath is made not a day of prayer, but of play, it soon 
becomes to the poor a day of toil. Robert Collyer, 
D.D., Unitarian, who does not seem to see the relation 
of his oft-repeated defence of Sunday recreation to 
the Sabbath's extinction, said, in 1884, in The New 
York Tribune : " I remember when in Paris, in 1865, 
counting forty different kinds of workingmen busy at 
their tasks as I walked on Sunday morning from my 
hotel to a church not far away. I wondered where 
that would end, and saw the end in 1871 in the fires 
that had been kindled by the Commune." Shortly 
after the recent repeal of the French law against 
Sunday work, in a discussion of the question of the 
length of a day's work in factories, it was voted to 
limit the hours of work for all females, and for boys 
under eighteen years of age, to eleven hours per day, 
and to six days per week, without prescribing which 
of the seven days should be given for rest. For French 
workingmen there is no protected rest. They must 
work seven days for six days' wages. Making the Sab- 
bath a French holiday for the rich has made it a work- 
ing day for the poor, and that too with no gain even 
in money for the loss of health and morals. 

That chapter of French history is in danger of repeat- 
ing itself in Great Britain and the United States. If 
we are not blind to the philosophy which history 
teaches by awful examples, we shall learn without ex- 
perience that when the Holy Day becomes a holiday 
it ceases to be even a rest day. Taking religion out 



152 THE SABBATH FOR MAN. 

of it, takes rest out. As little thieves, being lifted in 
through small windows, open the door for greater ones, 
so an opening in the laws for Sunday play allows 
that to open the doors to Sunday work, as on the 
Continent. Few contend for Sunday as a working 
day, but making it an ecclesiastical day or a holiday 
comes to the same thing in the end. 

The political fruitage of the French Sunday is nearly 
as bad as its commercial, moral, and religious results. 
A Sabbath-keeping republic could not have dealt with 
Madagascar and China as unjustly as France has done, 
nor with its own people as despotically as the earlier 
French Republic did at the Revolution. Colonel 
Forney, a man certainly not prejudiced by religion, 
writing to his Philadelphia paper from Paris, a few 
years ago, after describing the-various kinds of dissipa- 
tion he had witnessed on the Lord's-day, said, " This 
is Paris on Sunday. When that day of rest is dis- 
honored in America as it is here, freedom will have 
gone from us forever." Joseph Cook says: "Give 
to America from sea to sea the Parisian Sunday, and 
in two hundred years all our greatest cities will be 
under the heels of the featherheads, the roughs, the 
sneaks, and the money gripes." 

The Continental Sunday in Spain (which is dupli- 
cated in Portugal) is thus described in a letter from 
Marvin R. Vincent, D.D., of New York, based on 
personal observation (April, 1884): "The Sunday in 
Spain is much like the Sunday everywhere on the 
Continent. It is a holiday and a gala day. I spent 
a month in the French Basque Provinces just over 
the Spanish line, my headquarters being Bayonne. 
Here a great fair was in progress, being opened 
on Sundays as on all other days. The beautiful 



IS THE SABBATH IMPERILED? 1 53 

promenade outside the walls was crowded with peo- 
ple, and shows of every description were in full 
blast. On two of the Sundays there was a grand re- 
gatta on the Adour, attended by thousands of people. 
It is no different on the other side of the frontier. 
The Spanish Basque are strong Ultramontanes, and 
for that reason hard to be reached by Protestantism. 
The Roman Catholic Sunday is in full vigor. Trade 
is carried on, or suspended only for amusement. If 
you go out into the country you find groups of peas- 
ants everywhere, dancing cr playing ten-pins. In 
town, wherever there is an open place and a high wall, 
you will see the favorite game of pelota or ball in prog- 
ress. The people are quiet and well-behaved. 

" Of course,, the churches are open for mass in the 
morning. The saying runs that the women go to the 
church and the men stand outside and smoke ciga- 
rettes. The bull-fights always take place on Sunday. 
While I was at San Sebastian, where there is a bull ring 
accommodating, it is said, ten thousand spectators, 
there was a course of fights extending over several 
days, including a Sunday. Special trains were run, 
and people poured into the town from every quarter. 
At Granada there was a bull- fight on Sunday, and I 
was much edified at the conversation of some English- 
men at the table, to the effect that, as it was one of 
:he national institutions, they must go and see it. I 
was delighted to hear one of them say next morning 
that he had not slept all night from the horror of the 
impression he received." 

Rev. William H. Gulick, a missionary in Spain, 
gives the following full and reliable report of Sunday 
in Spain among the Roman Catholics (May, 1884) : " I 
have lived in Spain twelve years, and in Spanish 



154 ™ E SABBATH FOR MAN. 

America three years. " The result of my observations 
among these communities during these fifteen years is 
that the Sabbath as such is practically unknown in the 
Spanish Roman Catholic Church. If any difference is 
made in these communities between that day and any 
other of the days of the week in the suspension of 
ordinary occupations, it is not in deference to the 
Divine command to ' remember the Sabbath day to 
keep it holy,' but because of the fact, or of the acci- 
dent, that it is one of the ' Feast Days ' of the Church. 
As such and only as such have I ever known any 
Spanish Roman Catholic to observe the day. Is the 
question then asked, How is the Sabbath observed by 
the Spanish Roman Catholic ? With those who are in 
the habit of keeping with a measure of strictness the 
general feast days of their church, the Sabbath comes 
in for its share of ' observance ; ' but it must not be 
overlooked that as a feast day it is, even with the 
most devout, probably the least important one in the 
entire Roman Catholic calendar — except when one of 
the great ' movable feasts' falls on that day — and then 
its extra observance is due to that accident, and not to 
its being the Lord's-day. In what manner, then, is it 
observed ? In Spain out-door work is generally sus- 
pended on that day, and all government offices are 
closed, as they are closed on all feast days. But, as a 
rule, stores and business offices of every kind (not 
governmental) are open until eleven or twelve o'clock. 
During the afternoon the entire community gives itself 
up to diversion. It is the day par excellence for the 
bull-fight, and the evening for the theatre and the 
opera. In short, all the devices of amusement and 
pleasure arc crowded into that day — these being more 
or less quiet, or more or less reckless and noisy, ac- 



IS THE SABBATH IMPERILED? 1 55 

cording to the habits of the community or the accident 
of the season. Is the universal Sabbath-breaking by 
Roman Catholics due to the fact that it is considered 
only a venial sin ? The average Spanish Roman 
Catholic, be he priest or layman, does not consider it 
any sin at all. It is very frequently the -case that the 
parish priest, especially the priest of a village or town, 
is strenuously in favor of having the great market day 
held in his town on Sunday, because, by the greater 
gathering together of the people for business purposes, 
he thinks is sure to have a larger attendance at mass, 
and so correspondingly larger offerings from the con- 
gregation. But have we not seen the statement lately 
going the rounds of the press that a society has re- 
cently been formed at Madrid by eminent Roman 
Catholics for the better observance of the Sabbath ? 
That may be a new society in Madrid, or it may not 
be ; at any event, the idea, such as it is, is nothing new 
in Spain, and has no significance whatever. In the 
year 1872, in Santander, a society of exactly the same 
kind and intent was formed, that published a ten-page 
pamphlet entitled El Domingo. The larger part of 
the pamphlet was an able argument in favor of Sabbath 
suspension of work, and of Sabbath rest, chiefly based 
on French writings, but liberally fortified by the Sab- 
bath laws of some of the United States, and by Old 
Testament texts and arguments. It is almost Puritan 
in its severity, and one would say as he reads, ' Surely, 
the Spanish Roman Catholics are not as other Roman 
Catholics ; there must at least be among them an in- 
fluential body, who esteem the Sabbath as highly as 
the most orthodox Protestants do ! ' But when the 
last page is reached, and the argument is to be 
clinched, and the rules of the association are 



156 THE SABBATH FOR MAN. 

announced, the illusion vanishes, and the aspiration of 
those who, with really devout intent, are trying to 
rally their co-religionist to a new crusade becomes ap- 
parent. They exclaim : ' Well known are the words 
that the one Most Holy Virgin spoke to the children 
shepherds of the Alps in the Mount of la Salette, and 
which she charged them to repeat to all men : 
Blasphemy and the profanation of Feast Days are 
the sins that most deeply arouse the indignation of my 
Son. Tell my people that if they do not cease from 
these sins great punishment will fall upon the world ; 
as also if they do depart from these evil things days 
of happiness will be their lot." Then follows the 
title of the society, ' Association para la Observation de 
los Dias Festivos,' and in the succeeding rules and 
regulations the Lord's-day is never once mentioned, 
only ' dias festivos/ among which it is hopelessly lost. 
' But,' it is asked, ' is there not a manifest recognition 
of the Divine sanction of the Lord's-day, as such, in 
their extended arguments in favor of its better observ- 
ance ? ' None at all. It is perfectly obvious that the 
writer or writers of the pamphlet in question assumed 
the title, ' Sunday ' (El Domingo), and filled its pages 
with good arguments in favor of keeping it better, 
merely because those arguments are immeasurably 
more convincing of the common-sense of all men than 
the best that can be found or written in favor of any 
other feast day of the Roman Catholic Church. In 
their failure to discriminate between the Sabbath and 
the other feast days of the church they naturally take 
the most convincing arguments that they can find in 
support of keeping any feast day. And, further, they 
make use of the argument for the Sabbath because of 



IS THE SABBATH IMPERILED? 1 57 

the notable support it receives from the stringent Sab- 
bath laws of the United States, and because it is the 
only feast day for which they can find Scriptural sanc- 
tion. And if, they argue, such good reasons can be 
given for the keeping of Sunday, one of the least im- 
portant feast days, how much stronger must be the 
reasons for keeping the much more important saints' 
days and holy days of the Church ! The grand ladies 
who have lately visited the store-keepers in Madrid, 
trying to induce them to close on Sundays, and 
threatening to withdraw their patronage if they do 
not do so, equally included in their promises and 
threats all the feast days on which suspension of busi- 
ness is inculcated by the Church. The valuelessness 
of this movement as one of true reform, and its mani- 
fest lack of religious sincerity, is shown by the com- 
ments on it of the independent press, which says, in 
substance : ' They call on the poor shop-keeper, who 
is struggling to supply his family with a mouthful of 
bread, to close his store on the very days on which he 
invariably makes his largest sales, while they — what 
burden do they propose for themselves in order to 
carry on their zealous crusade for the feast days? As 
every one knows, Sunday is ever for themselves the 
chosen day for the opera, for the theatre, for the ball, 
for the bull-fight, and for every amusement. Away 
with such a religion ! And may it not be added, They 
bind heavy burdens, and grievous to be borne, and lay 
them on men's shoulders ; but they themselves will 
not move them with one of their fingers.' In this 
Madrid movement — undoubtedly as sincere and as 
good a one of the kind as has ever been attempted in 
Spain — we have a perfect illustration of what the 



158 THE SABBATH FOR MAN. 

Spanish Roman Catholic counts as ' keeping ' the 
Lord's-day, or a feast day — suspension of all useful 
business, and, if the individual so wishes to use his 
time, abandonment to any and every kind of amuse- 
ment that the world around him offers. 

' The Spanish Protestants accept heartily the 
Biblical idea and teaching of the Sabbath, but it must 
be admitted that their practice generally is more after 
the Continental Protestant models than the old-time 
New England practice. And this is not perhaps to be 
wondered at when so many of their best pastors, and 
some of the foreign missionaries, who are of German, 
French, or Swiss origin and education, preach and 
practise regarding the observance of the day so differ- 
ently from what is generally considered orthodox on 
the subject by evangelical Christians in England and 
the United States." 

In view of the fact that when Spain had liberty 
thrust upon her a few years ago she proved morally 
and mentally incapable of retaining it, largely because 
her Sabbaths had been spent in child's play and vice 
instead of mental and moral culture, thoughtful Eng- 
lishmen and Americans will hardly feel that the Span- 
ish Sunday is a good institution to adopt in lands 
where the people are rulers, and so must spend at least 
one seventh of their time in the culture of brain and 
conscience, if they are to retain their liberties. 

A holiday Sunday, by corrupting the common peo- 
ple, blood-poisons the nation. 

As to the moral and social fruitage of the Spanish 
Sunday, it is all represented in the one fact that Spain 
is nineteen centuries behind the times, spending her 
holidays in bull-fights and other coarse festivities, such 



IS THE SABBATH IMPERILED? 1 59 

as were seen at Rome in its Pagan days, while two 
thirds of her people 37 are unable to read or write. 

" Yells the mad crowd o'er entrails freshly torn, 
Nor shrinks the female eye, nor e'en affects to mourn." 

Is that description of a holiday in pagan Rome of 
nineteen centuries ago, or of a Sabbath in so-called 
Christian Spain of to-day? It is as true of one as of 
the other. 

The Lord's-day becomes the devils' day wherever it 
becomes a mere holiday. When Bacchus and Venus 
are given half of it, they take the whole. As a fallen 
archangel became the prince of devils, so a Sabbath 
profaned soon becomes the worst of days. Conti- 
nental history proves what Sir Walter Scott said of 
the Continental Sunday : " Give the world one half of 
Sunday, and you will find that religion has no strong- 
hold on the other half/' 

European Sabbath history proves conclusively that 
whenever the Sabbath is not considered a divinely ap- 
pointed day of rest and religion, but only an ecclesias- 
tical or national holiday : (1) The religious elements 
of the day grow less and less, until the day becomes a 
holiday for the prosperous, and a day of toil, like all 
others, to the poor, who do not even reap financial 
gain in return for their loss of rest and religion ; (2) 
the saloon usurps the place of the home as the centre 
of Sabbath life, with consequent increase of drunken? 
ness, unchastity, and other crimes, which empty the 
churches to fill the jails ; (3) the common people, by 
spending their Sabbath leisure in frivolity, remain un- 
fitted for the well-balanced civil liberty which the 
British and American peoples are enabled to enjoy, 



l6o THE SABBATH FOR MAN. 

chiefly by their thoughtful Sabbaths, which have made 
them in mind and morals capable of self-government. 

To put the historic development of the Continental 
Sunday more concisely, its downward steps from 
Holy Day, are : 
Holiday, 

Work day, 

Devil's day, 

Despot's day. 

Men propose, in the interests of workingmen, to in- 
troduce this Continental Sunday into Great Britain 
and the United States, as if it were not the proven foe 
of both labor and liberty. 

They have imported the Continental Sunday into 
Mexico. How does it work ? Two letters I have re- 
ceived from missionaries show that it does not zuork, 
but the people do. Rev. Rollo Ogden writes thus : 
" The Mexican Sunday is the Continental Sunday 
brutalized. It is the day for bull-baiting and cock- 
fighting. It is the time for especial license, for giving 
loose rein to the coarser passions, for drunkenness and 
brawling. The priesthood make no protest. If ' the 
faithful ' will only go to a hurried mass in the early 
morning, it matters not what they do the rest of the day. 
The disregard of the day has worked out into another 
evil. There is small cessation of labor. Shops and 
stores are open nearly as on ordinary days. The com- 
petition of employers results in robbing the working- 
man, more and more, of a day of rest. The great 
feast days are the only days that they suspend all 
work. There being about thirty of these, the result is 
that the Mexican workman is robbed of one half his 
rest days. This maybe one reason why he is of small 
stamina and short life. I consider this one of the 



IS THE SABBATH IMPERILED? l6l 

most important lessons of the Mexican disregard of 
Sunday. The license of the few is not consistent with 
the liberty of the many. 

Rev. Samuel P. Craver, another missionary in 
Mexico, gives the following picture : " Sunday in 
Mexico is as far removed from our ideas of the Chris- 
tian Sabbath as can be imagined. Mass begins at 4 
o'clock, or at the latest at 5 A.M., and continues at 
frequent intervals until noon. This gives a chance for 
various classes of people to attend to their religious 
duties before beginning the occupations of the day. The 
hucksters and market people are the first to attend 
mass, so that by a very early hour they can have their 
wares ready for sale. Then follow other classes of 
people, many of them carrying their baskets with them 
to church, so as to make their purchases after hearing 
mass. Some buy first, and carry their effects to the 
church with them. So at an early hour on Sunday morn- 
ing the streets are thronged with multitudes coming and 
going to church, to market, to the stores, many laden 
with their purchases, others crying their wares about 
the streets, and all intent on making the Sabbath the 
great day of the week for buying and selling, arrang- 
ing business affairs, paying debts and collecting bills, 
and, in short, doing all sorts of trading that can be de- 
ferred till that day. The stores of every description 
drive the most flourishing trade of the week on Sunday 
forenoon. By noon, or a .little after, dry goods, hard- 
ware, and most other stores close, leaving the field free 
for the grocery stores, liquor shops and cigar stores 
for the rest of the day, and till 10 o'clock at night. 
Of course liquor flows freely, and by noon or 3 o'clock 
drunken men and women abound on the back streets 
and low portions of the town or city. Having trans- 



1 62 THE SABBATH FOR MAN. 

acted most of the business, and attended to spiritual 
interests in the forenoon, the afternoon and evening 
are given up to the pursuit of pleasure or entertain- 
ment, in drives, walks, shows, cock-fights, bull-fights, 
the ball, and the theatre. Manual labor is generally 
suspended, but not always. The Romish catechism 
in general use requires Spaniards and other white peo- 
ple to abstain from manual labor, but allows the native 
or Indian population to work if occasion requires it. 
In short, Sunday is the noisiest, busiest, most un- 
hallowed day of the week, known more by its noise 
and business activity than by the cessation of work. 
There are no laws for the public touching the observ- 
ance of Sunday, or, if they exist, they are never heard 
of. The Romish Church does nothing to promote 
the sanctification of the day, but, on the contrary, 
favors in many ways its desecration. Frequently, in 
building churches, the priests will call out the laboring 
classes on Sunday to carry stone, lime, sand, and other 
materials for construction, leading the gangs of bur- 
dened men and women with bands of music. In no 
sense does the Romish Church contribute essentially 
to the moral elevation of this people, but is doing much 
to sink them lower in degradation and vice." 

The Continental Sunday has been fully imported by 
South America 38 also, and the following letter from 
Rev. A. M. Merwin, missionary in Chili, will show 
what changes such an import would make with us in 
toil and trade, in morality and religion : " The general 
disregard of the Lord's-day on the west coast of South 
America is most painfully apparent. The police 
records in all the large cities show that the Sabbath is 
the day of all the week most noted for drunkenness 
and crime. It is the day usually chosen for elections, 



IS THE SABBATH IiMPERILED? 163 

bull-fights, and horse-races. The theatres are open ; 
gatherings for secular purposes are frequent ; the 
markets do the most thriving business ; many retail 
stores are open at least half the day; the small 
grocery and liquor shops never close their doors until 
midnight ; the dancing houses are filled with noisy 
crowds ; and where railways are found, additional 
trains are made up for the accommodation of excursion- 
ists. Yet in some places there is apparently some re- 
gard for the observance of the Lord's-day. The 
majority of the people abstain from active labor, and 
appear in holiday attire. In the forenoon the 
churches are pretty well attended, mostly by women, 
who spend half an hour at mass. A few of the most 
conscientious Romanists will not go to a theatre on 
the Sabbath, and I have known several who 
endeavored to spend the day in a truly Christian 
manner and spirit. One rarely meets, however, with 
such examples. Great laxity is permitted by the 
priests. In Lima, for instance, priests are often seen 
on Sunday nights at the theatres, and sometimes with 
persons of low character. I know, however, of a 
Chilian priest, who, after a visit to the United States, 
protested against Sabbath desecration in his own 
country. 

" As to the observance of the Lord's-day by foreign- 
ers on the west coast, there is much to be deprecated 
as well as much to commend. Many Protestants, after 
a short residence on the coast, become indifferent to the 
obligations of the Sabbath, especially in the numerous 
ports where there are no evangelical services. Base- 
ball, cricket, lawn-tennis, card-playing, and other 
amusements are the order of the day among Anglo- 
Saxons in some localities. The Germans are still 



164 THE SABBATH FOR MAN. 

more indifferent. They have some churches in their 
colony in the South of Chili, but even there they 
make the Sabbath a day of worldly pleasure, rather 
than of worship and spiritual improvement. In 
Valparaiso there was, some years ago, a German con- 
gregation of about one hundred persons, whose public 
service was held at 10 A.M. This hour interfered with 
the plans of many who wished to spend most of the 
day in the country. An earlier hour was appointed, 
but this was found too inconvenient. The congrega- 
tion dwindled away, until it was thought best to give 
up Sabbath services altogether, and the church edifice 
was sold to our Chilian Protestant congregation. 
Perhaps in this case the fault was more that of the 
clergyman, who was a rationalistic preacher, than of 
the people. Some of the more serious-minded Ger- 
mans have lately gathered for worship under the guid- 
ance of a more spiritual leader, and others are con- 
nected with the Union Church, where services are 
held in English. The Scotch, mostly Presbyterians, 
are, as a class, more scrupulous about the observance 
of the Sunday than are other foreigners on the west 
coast. This is especially so in Valparaiso and Santi- 
ago, where they form the majority of Protestant 
church-goers. Among these you will find men who 
will not become stockholders in establishments where 
unnecessary work is done on the Lord's-day ; young 
men who have resigned lucrative situations rather than 
violate the Sabbath ; prosperous business-men at work 
in the Sabbath-schools ; Christian families where the 
children are made to feel that the Sabbath is a 
delight ; and workingmen who count it a privilege to 
visit the sanctuary on the first day of the week. 

" The Protestant Chilians who have been gathered 



IS THE SABBATH IMPERILED? 165 

into three or four churches by the missionaries of the 
Presbyterian Board have some difficulty in compre- 
hending the full weight of the commandment, ' Re- 
member the Sabbath-day to keep it holy.' Yet, on 
the whole, their observance of the day is commend- 
able. Some have given up good employments, rather 
than transgress the commandment. Others close their 
stores while rivals do a thriving business. Men and 
women patiently bear the sneers of relations and 
friends who would have them join in worldly festivities 
on that day, and some come from a long distance to 
attend Divine service in the Lord's house. 

" On the whole, you can form some idea of the condi- 
tion of affairs on the west coast of South America with 
regard to the Sabbath question, when you remember 
that among the ten or twelve millions of the people, 
Romanism of the worst type is the dominant religion, 
and that there are not more than a dozen Protestant 
congregations, most of them in Chili, and the majority 
quite small — only these to lift up the standard in 
favor of the observance of the day so honored by the 
Great Head of the Church, so necessary for the 
development of Christian character and the spread of 
the truth, and of such vital importance to the welfare 
of the nations. The outlook would be more hopeful if 
the leading men in those republics would adopt the 
following sentiment uttered in my hearing by a promi- 
nent Chilian journalist, ' Your Christian Sabbath is 
needed here to check this tide of materialism, infidel- 
ity, and superstition.' 

But is there any real danger that the Continental 
Sunday will invade Great Britain or the United 
States ? 

It has invaded the United States, and partly capt- 



166 THE SABBATH FOR MAN. 

ured Cincinnati, Chicago, St. Louis, New Orleans, 
San Francisco, and large country districts also in the 
south-west and north-west. California may be said to 
have the full-fledged Continental Sunday. The 
description of her Sundays given in a recent number 
of The Nineteenth Century is erroneous in three sen- 
tences out of five. It was favorable regardless of 
facts. Says A. T. Pierson, D.D. : " In California 
pleasure runs riot on Sunday, and there also is the 
American hot-bed of communism. No other state has 
had a Kearney or a Kalloch, and the very atmosphere 
is foul with lying, blasphemy and perjury. The 
foundations of the family are loosened ; conjugal in- 
fidelity is winked at as a common and venial offence ; 
gambling is so fashionable that fortunes won or lost 
by practices that mark a blackleg imply little or no 
disgrace. The shamelessness of vice at noon-day on 
the Sabbath, and on public thoroughfares, would 
have seemed becoming only in Sodom and Pompeii, 
and calls down similar judgments from Heaven. This 
was the impression made on me by weeks of obser- 
vation, especially in Sacramento and San Francisco, 
and confirmed by the testimony of some of * the best 
citizens on the Pacific coast. Has all this low state 
of social morality nothing to do with the disregard 
of God's Holy Day ? The decay of Sabbath observ- 
ance began in pleasure-seeking, in a disposition to 
turn at least a part of the day to the ends of worldly 
amusement. Then, in justification of this, a sufficient 
ground was sought either in the abrogation of the 
Sabbath altogether as a Jewish institution, or on the 
plea of the necessity of a day of diversion for the sake 
especially of the working classes. Then open infidel 
sentiment began the assault on the Sabbath as a relic 



IS THE SABBATH IMPERILED? 167 

of superstition, insisting that all religious restraint is 
tyrannical and intolerant, and in the name of liberty 
demanding that there be no distinction between the 
days of the week, that every man has the right to do 
as he will, whether in business or pleasure, on Sun- 
day. " So the law was first neglected and then re- 
pealed. Rev. Dr. Cuyler, of Brooklyn, N. Y., writing 
from San Francisco, says : " By actual examination 
there are only 45,000 church-goers, both Protestant 
and Catholic, out of a population of 350,000." The 
editor of The Daily Times, of Watertown, N. Y., who 
is not at all a special advocate of Sabbath observance, 
found the sensibilities even of a secular journalist 
shocked by the convivial and commercial character of 
the California Sunday. He writes : " People who 
were very orthodox East are very liberal here. They 
do not consider that there is any harm in visiting 
friends and acquaintances. A great many retail 
stores are kept open, so that purchases can be made 
as well upon Sunday as upon a week day. A billiard 
saloon at the hotel at which I stopped in Los Angeles 
was open Sunday evening, and the crowd in attend- 
ance would have made a very respectable congregation 
in almost any church." A San Francisco minister 
says : " In many parts of California many businesses, 
otherwise honorable, have been impossible to Chris- 
tians because of Sunday work." Even the anti-Sab- 
bath San Francisco Chronicle admits that " a great 
offence against the proper observance of Sunday is 
made by the processions which march through the 
streets with bands playing martial airs.". This is 
declared to be "a nuisance which ought not to be 
tolerated, as it is offensive to many people, and cer- 
tainly does no one any good." 



l68 THE SABBATH FOR MAN. 

But this cyclone of Sabbath desecration is not ravag- 
ing California alone. Rev. D-. C. Leonard, of Salt 
Lake City, writes me that there is no Sunday in the 
mining districts, that the Mormons spend Sunday after 
the Continental fashion, in visiting, riding, and hunt- 
ing—the mission Sabbath-schools being well attended 
* ' when the weather and going are bad. ' ' A gentleman 
of Denver, Colorado, writes me that some business 
places of every kind are open on the Sabbath. The 
same is true of many Western cities, which have 
reached the third stage of the Continental Sunday — 
Holy Day, holiday, working day. 

One Sunday when there was a spasm of law 
enforcement in St. Louis, persons were arrested in 
connection with 786 business establishments, including 
12 manufactories, all of which were requiring men to 
work illegally and unnecessarily in a very Continental 
fashion. When sensualism captures the Sabbath any- 
where, selfish industrialism soon hastens to share the 
spoils. A Dakota missionary writes: ' ' The hardest mat- 
ter we have had to overcome is the desecration of the 
Sabbath. People will hunt, and it is difficult to keep 
the stores shut. I find it so hard to establish anything 
like a religious sentiment and to hold on to the boys. 
The year has not been what I had hoped. The people 
have been so worldly-minded, that to keep up the reg- 
ular meetings is about all that we have accomplished." 
In not a few Western States and territories, Sunday is 
already a day for fishing, hunting, visiting, ball-play- 
ing, and marketing — a working day to thousands, and 
a demoralizing holiday to many more. 

Within a few years the Continental Sunday has made 
great headway in Chicago. A little effort by earn- 
est men might have mended the broken levee, when 



IS THE SABBATH IMPERILED? v 1 69 

the leak began, but now the city is flooded with both 
commercial and convivial Sabbath desecration. The 
Union Signal, in 1884, thus described the downward 
movement : M Nearly thirty years ago the perform- 
ance of a sacred drama on a Sunday evening threw 
the virtuous city into a fever, which in its course 
worked off the virus of the miasma. Ten years ago 
the low theatres and concert halls began to open slyly, 
then to illuminate their entrances, then to entice by 
the music of orchestras, and now nearly every theatre 
in the city, high-toned and low toned, flaunts its Sun- 
day performances in the newspapers, and makes the 
street approaches brilliant with electric lights and 
alluring with music. It goes without saying that every 
rum and beer shop is open, front door and back door. 
Grocery and provision stores drive a brisk trade on 
Sunday morning, side by side with the barber, the 
newsdealer, and the butcher, and for several weeks past 
the paving of an important thoroughfare has gone on 
seven days in the week, unchecked by civil authority 
or Christian sentiment. Good people, wake up ! or 
else for your long sleeping you will not even recognize, 
nor hear the voice of the angel who may in God's mercy 
be sent to warn you to depart from this Sodom." 

A distinguished New England preacher published 
not long since the following testimony : " I was in 
Chicago in July, occupying the pulpit of the Second 
Presbyterian Church for three Sundays. The First 
Presbyterian Church is within a hundred yards. 
Other influential churches are in that immediate 
neighborhood. But the whole of them together are 
not strong enough to prevent the opening of a huge 
beer hall and garden close to their very doors. This, 
be it remarked, in what is considered the most respect- 



I70 THE SABBATH FOR MAN. 

able part of the city, where some of the wealthiest 
Chicago merchants live. This beer hall and garden is 
open every day of the week, but it seems to be par- 
ticularly open on Sundays. On the Sunday in July 
to which I refer, it seemed to have a patronage far in 
excess of the most popular churches. And ' if these 
things be done in the green tree, what shall be done 
in the dry ? ' If they be done in the very teeth of the 
most influential religious men of the city, what will 
they do in those populous parts where the poorer men 
and women congregate, and from whence too often 
churches emigrate?" 

Rev. J. C. Armstrong, Superintendent of the Chicago 
City Missions, writes thus of the present Chicago Sun- 
day : " The great business houses are closed, but very 
many smaller ones are open. I see people carrying, 
packages of various sizes and shapes from dry-goods 
stores,but more frequently from grocery stores and meat 
markets. Squads of men repair our streets, lay gas 
pipes, etc. Some stone and brick are drawn, and 
some building is done. Beer gardens flourish like 
green bay trees, and the blame for this is due to a 
mayor in whose bonnet a large bee buzzes. Let a 
beer-garden procession start for Gehenna, and he is 
ready to honor it by his presence. The way he has 
stooped — no, crawled — to conquer, is pitiful." 

Arthur Little, D.D., President of the Chicago Sab- 
bath Association, gives a similar description of the 
Chicago of to-day, in a recent sermon : " I have no 
time to paint the monochromatic picture — all black — 
of Sunday desecration- — all the theatres open in the 
evening, and many of them in the afternoon — all the 
four thousand saloons, unable to destroy bodies and 
souls enough during six days and nights, demanding the 



IS THE SABBATH IMPERILED? 171 

privilege, in defiance of law, of keeping open all day 
Sunday — the most of the multiplied railroads running 
their trains — the great daily newspapers issuing their 
largest edition, both as to bulk and numbers — proces- 
sions, civic, military, religious, socialistic, and avowedly 
for pleasure, with noisy bands of music disturbing those 
who desire to worship God, or be quiet in their own 
homes — excursion boats and trains in the summer, 
and parks and groves thronged with pleasure-seekers — 
avenues thronged with those riding for pleasure — 
socialistic and communistic gatherings in conspiracy 
against the existing order of society — and, quite as 
alarming as anything else, the amazing apathy of 
those who in their hearts revere and honor the day." 
In Chicago, as in San Francisco, New Orleans, Cin- 
cinnati, and St. Louis, Sunday is the weekly carnival 
of crime. 

Even in the Eastern States, the recent encroach- 
ments of traffic, especially in liquor, and of amuse- 
ments, especially Sunday excursions and Sunday con- 
certs, upon the rest and religiousness of the American 
Sabbath, have been very serious. One of the most no- 
torious of these was the transfer, in 1884, of the Wed- 
nesday and Saturday afternoon concerts in Central Park 
to Sabbath afternoon, by the Park Board, when there 
had been no general demand for such a change ; without 
even a petition for a transfer of the concerts, from 
workingmen or others ; without giving citizens who 
were conscientiously opposed to having their taxes 
used to support Sunday concerts a chance to be 
heard. This action, by which two concerts were taken 
away from the Sabbath-keeping people, to give one to 
Sabbath-breakers, at public expense — a use of public 
money as inconsistent with religious liberty as if it 



I ?2 THE SABBATH FOR MAN. 

had been used to hire a band of preachers to instruct 
the park crowds in Sabbath-keeping, instead of being 
used to hire a band to " shoot a breach into the bul- 
wark of American Sunday observance" (as the Staats 
Zeitung described it) — was unanimously commended by 
the Sabbath-breaking newspapers of New York, but as 
unanimously condemned by nearly all others, as ille- 
gal, 22 unfair and unsafe. The affair was a concession 
to the German idea of Sunday observance, wrought in 
German fashion, by the monarchical edict of the un- 
American Park Commissioners. Instead of being ^re- 
sistance to "the intolerance of a very small fraction of 
the population," it was a manifestation of just that — 
the intolerance of a few, who would not wait to hear 
the voice of the people. The Christian Union wisely 
suggested that " in seeking a remedy for such an evil, 
a negative protest would usually be less effective than 
a positive petition, for instance, in this case, for the 
restoration of the Saturday concerts, reciting that by 
the early-closing movement a large proportion of 
workingmen and women have Saturday afternoon free; 
that without notice or opportunity for discussion, they 
suddenly find themselves deprived of their Saturday 
afternoon music, and they therefore request that it be 
re-established." To this might be added reasons why 
the Sunday concerts should be discontinued. 

Similar concerts are given on the Sabbath in Bos- 
ton, and are being plotted for in Brooklyn and other 
cities. Let workingmen be warned that behind these 
Sunday bands the Continental Sunday is marching 
upon them, bringing Continental toil, Continental 
wages, Continental homes, Continental morals, Conti- 
nental "liberty" (?). 

The Sunday concerts in New York were followed 



IS THE SABBATH IMPERILED? 1 73 

up, on October 12th, 1884, with a new inducement to 
Sabbath-breaking — the reduction of the Sunday fares 
and the increase of the trains on the elevated railroads, 
of which The Independent said : " The reduction adds 
another to the already numerous temptations to the 
masses to use the Sabbath as a day of frolic and dissi- 
pation. Those who want to preserve some vestige of 
the Sabbath of our fathers need to be active and 
watchful." 

The van of the Continental Sunday has even invaded 
New England, chiefly in the form of Sunday excur- 
sions, which are demoralizing the rural districts as well 
as the cities. One fact is ominously representative of 
New England's progress (?) in this matter. Clark's 
Island, near Plymouth Rock, the island where the 
Pilgrims shivered through their first Sabbath on shore, 
because they would not work on that day, even to 
shelter themselves, now resounds with Sunday sports. 
Twenty-five per cent of the population of Massachu- 
setts is foreign, and as many more are their children, 
so that the New England Sabbath is already in almost 
even-handed conflict with the Continental Sunday. 

It is often assumed, in defence of Sunday excur- 
sions, that they carry the degraded of the cities away 
from their bottles. Nay, they carry their bottles 
with them, and find more on the picnic grounds as 
readily as in the lowest city streets ; and not only so, 
they carry the hellish- uproar of the city haunts with 
them, and compel the quiet residents of their country 
resorts to share it. New England's Sabbaths will not 
much longer be her pride if these law-defying country 
excursions are allowed to continue their baleful educa- 
tion in lawlessness and immorality. 

The labor of the Continental Sunday, as well as its 



174 THE SABBATH FOR MAN. 

•amusements, is beginning to appear in the United 
States. A rapidly- increasing number of workingmen 
and tradesmen, connected with railroads, saloons, 
newspapers, mails, expresses and cabs, confectioners, 
tobacconists, butchers, bakers, grocers, barbers, etc., 
are being robbed of their God-given right to the Sab- 
bath of rest, and so prepared by overwork and lack of 
moral culture for vice and revolution. 

In approaching Great Britain the Continental Sun- 
day puts its best foot forward — the request for the 
Sunday opening of museums, not so much that work- 
ingmen may get in, as that the Continental Sunday 
may get in. 

Even in Scotland and Canada the prow at least of 
the Continental Sunday has touched the shores in the 
Sunday trains, Sunday mails and Sunday excursions. 

It will be instructive to seek the origin of this Con- 
tinental Sunday which threatens the English-speaking 
nations. Such a study will show us that the Continental 
Sunday may reach us by Parliaments and pulpits as 
well as by museums and excursions. 

This Continental Sunday of to-day, with all its toil 
and turmoil, may be traced back to two "small foun- 
tains, one religious and the other political, which have 
each a warning for us. 

Constantine, 278 in the first Sunday law enacted in 
Europe, allowed the farmers to work on Sunday, and 
to make it their market day, thus permitting both 
Sunday work and Sunday trade, on a limited scale, 
which prepared the way for both on an unlimited scale 
— warning law-makers of to-day that only strict Sun- 
day laws will avail to protect workingmen against the 
tyranny of capital. 



IS THE SABBATH IMPERILED? 1 75 

The other fountain of the Continental Sunday is the 
hazy view of the Sabbath held by Luther, 111 who, in 
the heat and hurry of his reaction against Romish 
festivals, too much confused the Sabbath with them, 
and at times seemed to deny its Divine author- 
ity. 926 He said: "Keep the Sabbath holy for its 
use both to body and soul ; but if anywhere the 
day is made holy for the mere day's sake, if any- 
where any one sets up its observance upon a Jew- 
ish foundation, then I order you to work oh it, to 
ride on it, to dance on it, to feast on it, to do 
anything that shall remove this encroachment on the 
Christian spirit and liberty." In another place he 
says : " No day is better or more excellent than 
another. Some one day, at least, must be selected in 
each week for attention to these matters [worship and 
instruction], and, seeing that those who preceded us 
choose the Lord's-day for them, this harmless and 
admitted custom must not be readily changed. Our 
objects in retaining it are the securing of unanimity 
and consent of arrangement, and the avoidance of the 
general confusion which would result from individual 
and unnecessary innovation." If any are disposed to 
think Luther an almost apostolic authority on the 
Lord's-day, they would do well to recall his views of 
the Lord's Supper, which are rejected by most of the 
Americans and Englishmen who quote his views on 
the Sabbath as very weighty. It is not fair to expect 
noonday light in the early morning. Luther's views 
about the Sabbath are not any more weighty than his 
confessedly erroneous opinion that the Epistle of 
James was " an epistle of straw." It is strange, too, 
that those who claim the sanction of Luther's great 
name for the Continental Sunday have not noted his 



t?6 THE SABBATH FOR MAN. 

condemnation of spending holy days in " idleness, 
drinking, gambling, by which God is more sinned 
against on holy days than on any others." In the 
letter to the German Emperor, in which this condem- 
nation of rioting on Sundays and holy days occurs, he 
says : " Let holidays be abolished and Sunday only be 
kept." He urged a sober, reverent, thoughtful, wor- 
shipful Sunday, but he put behind it, in place of the 
Pope's authority, not God's, but only utility, and so 
unconsciously prepared the way for the Continental 
Sunday. 

Calvin 772 uttered sentiments on the Sabbath similar to 
those of Luther, and, strange to say, those who con- 
demn him most bitterly for the death of Servetus, and 
repudiate altogether his theological system, quote him 
as an almost inspired authority in his careless state- 
ments about Sunday recreation. His mistaken words, 
with similar ones from Melanchthon, Tyndale, 39 and 
other religious leaders, 11 have caused many of their 
followers to deem it no sacrilege to spend in business 
or amusement a day whose sacredness they ascribe to 
nothing more than custom and the Church. We all 
need to use the prayer of Leighton, " to be delivered 
from the errors of wise men, yea, of good men." 

The few who advocate such views to-day as 
"advanced thought" are really four hundred years 
behind the times, groping in the twilight of Protes- 
tantism's early errors, which the Scotch, English, and 
American churches long ago left behind. The only 
reason that the American and the English echoes of 
Luther do not produce a Continental Sunday in their 
own lands, is that no one of them is a Protestant 
pope," whose opinions are received as the law of the 
land. 



IS THE SABBATH IMPERILED? 1 77 

The Rev. W. H. Havergal finds the roots of the Ger- 
man Continental Sunday in the following facts, which 
are closely connected with those just mentioned : 
' The decalogue is kept out of sight, and rarely 
comes within hearing. In neither Protestant nor 
Roman Catholic churches is any transcript of the Ten 
Commandments to be seen. Occasionally a copper- 
plate ornamental copy is hung on the wall in a Roman 
Catholic house, but then the version of the command- 
ments is false and treacherous, the second command- 
ment being altogether omitted, and the fourth abbre- 
viated to ' Remember the festivals.' Thus is Jehovah 
insulted by the omission of all allusion to His own day, 
and thus are the people brought to regard the festivals 
of the church in the same light as the Sabbath. The 
people even call a church holiday ■ Sunday.' For 
instance, they say, ' There will be no market on next 
Tuesday, because it is Sunday.' Thus, by bringing 
down the Lord's-day to a mere holiday, and elevating 
the mere holiday into a Sunday, the people are in- 
duced to spend all alike." God's law is broken to 
honor man's. 

History proves that a Sunday urged on ecclesiastical 
and humanitarian grounds alone, even when embodied 
in civil law, is powerless to halt unregenerated selfish- 
ness, even in its work and trade, for one day in seven. 

Only the Divine " Thou shalt" awaking the " I 
ought" of human conscience can enforce even the rest 
of the Sabbath, and make civil laws effective in- its 
protection. 

The dykes that protect our Sabbath against the seas 
of selfishness and infidelity, are : First and outermost, 
Sabbath laws ; second, an awakened public conscience ; - 



178 THE SABBATH FOR MAN. 

third and innermost, clear views in the church. The 
workingmen of England recognize the danger of allow- 
ing even small breaks in these dykes, as is shown by 
their repeated petitions against the Sunday opening of 
museums. They see that secularizing the day would 
open the way for breaking down, first, its sacredness, 
and, second, its protected rest. 

Putting the implications of this petition with other 
facts to which I have referred, we have four unanswer- 
able arguments against the Sunday opening of 
libraries, museums, and art galleries in Great Britain 
and the United States 535 — the present point of attack of 
those who have made Sabbath-breaking a science, with 
organized societies 40 to make way for the Continental 
Sunday. 

(1) The workingmen neither ask for Sunday opening 
where it does not exist, nor do they use it to any large 
degree where it is already in vogue. In England an 
earnest canvass of workingmen's societies was made 
in 1883 by the friends of Sunday opening, and also by 
its opponents, each seeking the approving votes and 
signatures of workingmen's organizations. The result 
was : Against Sunday opening, 2412 organizations, 
with 501,705 members. For Sunday opening, 62 
organizations, with 45,482 members. Of nine cities in 
England where the question of Sunday opening was 
voted on in 1883 and 1884 — workingmen in every 
case being the majority — only one city voted for it to 
eight against. 

Repeated canvasses have yielded similar results. 
Nine tenths of the workingmen of England not only 
do not want Sunday opening, but are opposed to it. 

Earl Cairns has very appropriately called attention 
to the fact that it is in the House of Commons, which 



IS THE SABBATH IMPERILED? 1 79 

directly represents British workingmen, that resolu- 
tions for Sunday opening have been five times defeated 
by overwhelming majorities, while it is the House of 
Lords, less intimately familiar with the wishes of the 
laboring classes, that has almost passed such resolu- 
tions. It is all too evident that the House of Lords 
did not give the stronger vote for opening because it is 
in closer sympathy with the people r but rather because 
it has larger sympathy with the Continental Sunday. 

Mr. Charles Hill, Secretary of the Working Men's 
Lord's-day Rest Association, and others, have been to 
many of the English meetings in favor of Sunday open- 
ing, and have found a large proportion of the audience 
wearing eye-glasses, which are surely not the badges of 
workingmen. These idlers, not content with six days 
of play, want the museums opened on Sunday for their 
own amusement, but prudently ask it in the name of 
workingmen. If these pleasure-seekers but knew their 
own needs they would agree with that citizen of 
Paisley who responded to a circular asking what Sun- 
day amusements the people of that town indulged in, 
" We have amusements enough on week-days, and on 
Sunday are glad of a rest." In the words of another : 
" The amusement market is completely glutted ; it is 
one of the greatest industries of the country. The 
daily and other newspapers contain column after 
column devoted to advertising and reporting the 
recreations of the people on six days a week. Yet it 
is said that six days are not enough; the seventh and 
every day must be swallowed up by amusements. " It 
is an omen of a nation's degeneracy when its men and 
women deem ''one moment uriamused a misery," and 
devote their leisure to child's play rather than to self- 
improvement and helpfulness. 



l8o THE SABBATH FOR MAN. 

That Sunday opening does not prevail in the United 
States is itself proof that the workingmen do not want 
it. About all the Sunday opening that now exists is 
that of the reading-rooms of a few city libraries. 41 
The principal art galleries and museums are not open. 
Doubtless the majority against Sunday opening in the 
United States is somewhat smaller than in England, 
on account of the large Continental element in the 
population ; but even in the United States, as in Eng- 
land, it is chiefly the aristocratic patrons of the work- 
ingmen, some impelled by infidelity and some by 
philanthropy, who have unequally yoked themselves 
together to thrust this undesired medicine upon the 
workingmen, of whom they understand neither the 
wishes nor the needs. 

Most of the projects for Sunday amusements that 
are defended as boons for the workingmen originated 
as money-making schemes, which have no more right 
to use the Sabbath for gain than other business estab- 
lishments. It is Dives' greed more than Lazarus' need 
that originates Sunday shows and excursions. ' The 
Sabbath was made for man," cries the Sunday show- 
man, but he means, "for money." 

If a majority of workingmen in any land should 
desire Sunday opening, it would not be a valid argu- 
ment for granting it, any more than the unwise desires 
of the French, German, and Irish peasants are a 
sufficient reason for breaking down other national safe- 
guards ; but as this is the chief argument of those 
who appeal for Sunday opening, it is appropriate to 
show that not only their conclusion but their very 
premises are inaccurate. 

This leads to the other fact that the workingmen not 
Only do not want Sunday doses of museums and fine 



IS THE SABBATH IMPERILED? l8l 

arts, but will not take the medicine even when their 
kid-gloved patronizers have provided it for them. 
When the Academy of Design in New York was open 
for a Sabbath that the workingmen might, by their 
admittance fees, help on the fund for the harbor statue 
of French liberty, The New York Tribune (Dec. 24, 
1883) said of those who came : " If the visitors were 
working people in the accepted sense of, the term, the 
working people of New York dress much better than 
is generally supposed, and know much more about art 
than they get credit for. Moreover, they hardly seem 
to be in crying need of Sunday privileges of this 
kind." Rev. Carlos Martyn, in a sermon reported in 
The New York Herald of Oct. 6th, 1884, says that 
when the Mercantile and Cooper Union 4 * libraries were 
opened in 1882, they were speedily closed, " because 
it was discovered that the reading-rooms had become 
lounging-places for bummers and tramps." 

Charles H. Payne, D.D., when a pastor in Philadel- 
phia a few years ago, said, in a published address : 
" The plan of Sunday opening has been tried in this 
city for two years in the Mercantile Library, under 
the most favorable circumstances it could hope for in 
any locality. It has been largely quoted in other 
cities as eminently successful. I have taken pains to 
investigate the case, and am informed by the officers 
of the institution, who have the best opportunity of 
knowing the facts, that, instead of bringing in the 
homeless, neglected ones, probably nine tenths of all 
who visit the rooms on Sunday come there from com- 
fortable homes. If we could know the exact facts I 
doubt not we should find that more are drawn into the 
libraries from the churches than from the streets." 

In England two of the institutions opened — those at 



1 82 THE SABBATH FOR MAN. 

Maidstone and Keswick — have been closed because 
they had become rendezvous for flirting young people 
rather than for working people, and the Sunday 
attendance on the six libraries of Manchester has 
fallen, as stated by Dr. Begg at Edinburgh, to an 
average of 407 each per Sunday, most of them being 
boys and girls occupied with looking at picture 
papers. Dr. Begg said truly that the workingmen 
" wish for something more pungent than a museum in 
their malobservance of the Sabbath.'' In a special 
plea for the Sunday opening of art galleries, museums, 
and libraries, by William Rossiter, which was pub- 
lished in the Nineteenth Century, June, 1884, in which 
nearly all such institutions which open on the Sabbath 
in any part of the world are referred to, with a 
description of their Sunday visitors, it is not even 
claimed that the so-called laboring classes use them 
even to a moderate degree, except in five places — 
Bucharest, Berlin, Bordeaux, Christiania and Genoa. 
In regard to other places where Sunday opening pre- 
vails, such admissions as the following are made : 
"The poorer classes do not attend them." 'The 
artisan class, but not the laboring class, use them to 
some extent." " Not much attended by artisans." 
" The number of artisan visitors is small." " Not 
used to any extent by the artisan or poorer classes." 
It is not claimed that these institutions are well 
attended, even by artisans, except in Brussels, Flor- 
ence, and Naples. It is admitted that laborers and 
artisans in most places prefer parks and beer gardens 
for their Sunday recreations. 

Those workingmen who do care to see an art 
gallery or museum — and none but special students 
care to visit one more than a few times — can spare an 






IS THE SABBATH IMPERILED? 183 

evening, now and then, from the saloon or theatre, or 
use a Saturday half holiday, or the regular holidays, or 
the unoccupied days between jobs. As to libraries, 
those who care to read are the very ones who can 
make time to get their books and papers before Sun- 
day. The wisest method by which to give work- 
ingmen more time for self-culture is to work for the 
Saturday half holiday and " early closing," both of 
which reforms are delayed by agitations for Sunday 
opening. 

(2) A yet more weighty answer to those who would 
win men away from Sunday vices by Sunday opening 
of art galleries, and by Sunday concerts, is the fact 
that on the Continent, where such openings have been 
common for centuries, neither Italian sculpture, nor 
German music, nor French painting have checked the 
ever-rising tide of Continental vice any more than 
Mrs. Partington's broom has kept back the sea. 

The Nihilists and Socialists of the most extreme type, 
who seek to destroy all religion and morality as much 
as they seek to destroy social distinctions, who are 
atheists and advocates of the grossest sensuality, are 
found in the very towns where art galleries, music 
halls, and theatres are open on the Sabbath. 

In almost every art gallery and museum on either 
side the sea there is more to stimulate animal passions 
in the uncultivated, than to antidote them. Even in 
the best American art galleries there are pictures fit 
only for the walls of Pompeii — pictures that, so far 
from elevating character, can be seen without risk only 
by adults who are fortified in virtue. 

Dr. Gritton, of London, says of the moral influence 
of Sunday opening : " Without Sunday museums and 
art galleries to work reformation, we are becoming 



184 THE SABBATH FOR MAN. 

steadily and markedly more temperate as a nation. 
With all the supposed advantages of art collections 
on the Sunday, drunkenness is growing quickly and 
dangerously in Belgium, Italy, France, Switzerland, 
Holland, and Germany. We need not trace this grow- 
ing drunkenness to the influence of pictures or statuary 
on the Sunday ; it is sufficient to assert that pictures 
and statuary have not prevented its increase, nor cured 
it where it prevails." Dr. William M. Taylor says on 
this theme : " All this talk about the refining efficacy 
of art is a bit of the ' cant' of ' culture,' which is as 
disgusting as the cant which claims to be religious. It 
is withal positively ludicrous to any man who knows 
what Athens was morally in the very heyday of its 
artistic excellence, or who has studied the history of 
Rome under Nero, of Italy under the Pontificate of 
Leo X., or of France under Louis XIV. If the 
originals did so little in the refining line, the fragments 
and copies of them in our museums will do less." 43 Of 
like import are the words of Mr. Hugh Mason, M.P. : 
"When the picture galleries in Manchester were opened 
for certain hours on Sunday, during that very period 
the apprehensions for drunkenness on Sunday were 
not fewer, but decidedly more numerous. Just as the 
places of amusement on the week days and evenings 
do not lessen drunkenness or empty the liquor shops ; 
just as on the holidays, with every amusement in full 
play, the liquor-sellers reap their richest harvest ; so 
would it be on the Sunday if it was filled with similar 
amusements." Why should it be supposed that a 
Sunday band will make others cease from beer, when 
it does not have that effect even upon the musical ar- 
tists themselves ? A similar query might be applied 
to artists of other kinds. 



IS THE SABBATH IMPERILED? 185 

It would be amusing, if it were not so sad, to hear 
men who are old enough to know something of 
human nature, talking as if those who are thirsting 
for ale would be glad to take doses of art in its place. 

The staple argument for Sunday opening, that it 
displaces a greater evil by allowing a lesser one, needs 
only to be carried out to the full to be wrecked in its 
own absurdity. If Sunday opening of art galleries 
and Sunday picnics can be defended on the ground 
that it is better that men should be at these than in 
liquor shops, the same rule would justify Sunday 
theatres, ball games, and even Sunday races, while 
Sunday liquor-selling itself could be justified by the 
same spurious reasoning on the ground that the bar is 
better than the brothel ; or a manufacturer could 
justify himself for keeping his men at work seven days 
per week, on the ground that it was better for them 
to work Sunday than to drink away their health and 
money in Sunday sprees. Of two wrongs choose — 
neither. 

(3) But the chief and sufficient reason why working- 
men and Christians alike oppose the Sunday opening 
of museums and art galleries and Sunday concerts, is 
that such opening is the thin edge of the Continental 
Sunday, by which, if we consent, the rest and religious- 
ness of the Sabbath are both to be split to pieces. 44 
^The London Times (June 9th, 1877) says: "To 
open these institutions on a Sunday, by a formal 
Parliamentary vote, must of necessity have an exten- 
sive reflex effect. Where is the line to be drawn be- 
tween public and private exhibitions, between galleries 
and theatres, for instance ? In point of fact, in the 
parallel cases abroad, the line is not drawn, and we 
may be quite sure that if drawn in this country, it 



1 86 THE SABBATH FOR MAN. 

would not be maintained. We should make a com- 
plete breach in the defences which now protect the 
Sunday as a day of rest, and should have definitely 
abandoned our general rule. Once throw open, by 
resolution of the House of Commons, all national 
museums and picture galleries on Sunday, and it is 
hard to see what institutions, public or private, w*e 
could insist on closing." 

The proposal to open museums and picture galleries 
on the Sabbath calls up what Balak said to Balaam, 
whom he could not persuade to curse the Israelites as 
a whole, and so urged to curse a small portion of 
them, in the hope that the curse might spread from 
that portion to the whole. " Come with me," he 
said, " and I will show thee a small part of them. It 
may be that thou wilt curse me them." 

It has been truly said by William Arthur : " The 
barrier between a day of rest and religion, and one of 
drudgery and dissipation, is only the sacredness of the 
day. Man's rights rest upon God's rights ; the repose 
of the Sunday on the religion of the Sabbath. De- 
stroy that in England, then the physical toil and the 
moral pest of the French Sunday will at once invade 
the nation. From the rough hodman to the accom- 
plished editor, the sacredness of the day is the laborer s 
only shield" Of like tenor are the words of the Duke 
of Argyle : " We know that there is a large portion of 
the artisan class who are not attached to any particular 
church, and who have no strong or definite theological 
opinions. Nevertheless, you will find among them 
the greatest possible jealousy as to all those notions 
tending to the alteration of the Christian Sunday. 
What is this instinct founded upon ? It is the feeling, 
perfectly well founded, that when you break down the 



IS THE SABBATH IMPERILED? 1 8/ 

religious sanction of the day, the legal sanction would 
be broken also. Reference has been made to the way in 
which Sunday is spent in other countries. In South 
Germany, the other day, I was much struck by the fact 
that works of construction were carried on as exten- 
sively on Sunday as on other days, and the scaffolding 
outside one of the finest churches was occupied with 
men who were at work on the building. The working 
classes of this country feel that if the regard for 
Sunday were broken down in one respect, it would be 
broken down in others. I think this is a well-founded 
jealousy." Rev. E. H; Shepherd has thus vividly 
pictured the work of the wedge of which Sunday 
opening is the thin edge : " You have but to intro- 
duce the Continental Sunday to establish among us 
the Continental home. You have but to get rid of the 
English Sunday, to blot the old English word home 
out of our vocabulary. Throw open, then, if you will, 
our museums and picture galleries on a Sunday after- 
noon, and, in the end, you will find that the true 
English home is to be found only in there presentations 
of the ' old masters ' which adorn the walls." 43 

We shall never save men from breaking the Sixth 
and Seventh Commandments by joining them in break- 
ing the Fourth. When the ardent color-bearer outran 
his company in charging a hostile fortess, and his 
captain cried, " Bring back the colors to the com- 
pany," he replied, " Bring up the company to the 
colors." We are not to drag the Sabbath down to the 
level of the Sabbath-breakers, but by laws, leaflets, 
sermons, conversations, lead them to understand and 
appreciate the obligation and advantages of the Sab- 
bath of rest. 



"Sunday Afternoons" in "Society." — From four different 
sources testimony comes as to the increasing desecration of the 
Sabbath by the habit of devoting its afternoon and evening to 
social pleasures. Rev. Dr. T. W. Hamlin, of Washington, President 
Harrison's pastor, declared in a Sabbath convention in 1890, that he 
considered the habit of devoting Sabbath afternoons to social pleasures 
the most serious peril which then threatened the Sabbath. He men- 
tioned the fact that several fashionable families in Washington had 
boldly announced Sunday receptions, while others, more quietly, in 
increasing numbers, received their friends in the afternoon and gave 
Sunday teas, thus driving out the American Sabbath and introducing 
the Continental Sunday in the very Capital itself. Rev. Dr. John 
Hall has publicly lamented the increase of Sunday evening parties 
among fashionable people of the Metropolis. Mrs. Sangster, whose 
position as the editor of Harper s Bazar makes her an authority in 
this matter, also deplores the fact that even Christian women apolo- 
gize for, and participate in, these Sunday evening gayeties, which 
cannot fail to make an ever-widening breach in the wall that protects 
the Rest Day. An incidental confirmation of these three utterances 
came unconsciously in the answer of a dealer in bric-a-brac, who, being 
inquired of as to what is wanted of decorators, replied that "among 
the things that are most asked for just now are novelties for Sunday 
evening teas." These social pleasures on the Sabbath in the home of 
the rich are hostile to the whole spirit of the day, not only from a 
Christian, but even from the humane, standpoint ; for they open the 
way for the poor, who have no handsome parlors and attractive 
music, to demand the saloon and the Sunday theatre. 

This Sunday pleasuring of " society" is a bad case of Anglomania. 
At the very time when we are getting so much horrible evidence that 
the so-called " nobility" of England needs the moral culture of well- 
kept Sabbaths to improve reputation and character, they are multi- 
plying Sunday parties, at which theatrical performances, smoking 
concerts, comic recitations, exhibitions of jugglery, billiards, coach 
drives, lawn-tennis, boxing, and dancing turn the Lord's Day into a 
day of labor and revelry. Even the St. James Gazette (April 18, 
1889), which is by no means Puritanic, is driven to the following pro- 
test : " Purely selfish amusements, which exact the labor of others, 
are more inexcusable on Sunday than on any day of the week. The 
silly and empty-headed ostentation often displayed in the so-called 
upper circles cannot be denounced too strongly. ' Society' — if one 
must use the word — might do far more than the Church ever can in 
this matter, by setting the example of wholesome, rational relaxation 
on Sundays. The utter absence of right feeling and good taste 
among people who might be looked to for refinement is nowhere 
more apparent than in the Sunday diversions of the rich and ' smart.' " 

Washington and New York " society" has not yet caught up with 
the lustful, drunken lords of London in this assault upon the Sabbath, 
but it is on the same road, and there is no logical stopping place 
between a Sunday dinner party and a Sunday dance or drama. The 
so-called Christians who sanction these Sunday parties are the super- 
latives of hypocrisy. 



The Sabbath More than a Holiday. — Those who believe in a 
Sunday observance have no desire to impose by law their belief on 
others. They have no desire to compel reluctant fellow-citizens to 
make it a day of worship and attend church services with them ; but 
neither, on the other hand, we are persuaded, are they content to de- 
mand for it only the recognition accorded to a holiday. They expect 
the law to recognize in the Sabbath something more than a legal 
holiday, and in our judgment this expectation is an entirely just 
one. Sentiment is a somewhat impalpable thing, yet the law does 
practically take cognizance of sentiment, and it does so rightfully. 
Our Fourth of July is a witness to the sentiment of patriotism and an 
undying love of liberty. We do not ask that the monarchist who 
happens to be with us should be required to join in the procession, 
listen to the oration, or hurrah at the fireworks. But, however little 
sympathy he may have with free institutions, if he makes his home in 
America, he must respect not only those institutions, but the public 
sentiment which makes them possible and the public day which 
symbolizes that sentiment. . . . Now, Sunday is the greatest 
symbol in our national life, grander than any cathedral, than any 
creed ; it interposes its hush in the midst of the week's busy babel ; 
it silences the clanging factory bell and substitutes the church chimes ; 
it turns the key on marauding cares, converts the market-place into a 
cloister, and bears its sacred and eloquently silent witness to the Divine 
in man, and man's conscious need of the divinity above and about 
him. No one imagines for a moment that the sentiment thus sacredly 
symbolized can be forced into human souls by legislation. We have 
gone a long way past that epoch of folly. But, on the other hand, 
we are not content with a legislation which merely protects the 
laborer's right to his rest day ; we demand, and we have a right to 
demand, a legal recognition of this common if not universal senti- 
ment. We demand, and we have a right to demand that those 
who do not share it shall at least not obtrude discord upon those 
who desire it. As a foreigner landing on our shores on the 
Fourth of July would find in its changed activities an evidence of 
national patriotism, or on Decoration Day a witness to the value 
which it sets on self-sacrifice and' heroism, so in the very silence 
of the Sabbath he perceives a witness to the esteem in which the 
Nation holds the moral and the spiritual life. For that life he may 
have no esteem. However much we may pity his intellectual poverty, 
we shall not condemn jt and seek to punish it as a crime ; but he must 
not so embody his contempt for that which the great mass of the 
American people hold sacred, as by his very act to destroy the day 
which symbolizes, and so the sentiment which is symbolized. . . . 
Modern political economy holds that the community has a right to 
act as a unit ; to determine that public health, wealth, and welfare de- 
mand one day in seven for rest and the higher life ; and, determining 
that, to determine that all the industry of the community shall be so 
Adjusted that this end may be secured. — Christian Union, 



The 

Earliest 

Law 



Against vagran- 
cy : 

against cruelty to 
animals : 

in favor of aliens : 

in favor of work- 
ingmen : 



Six days thou shalt do thy work, 
and on the seventh day thou shalt 
rest ; that thine ox and thine ass 
may rest, and the son of thy maid- 
servant and the foreigner may draw 
breath — that thy manservant and 
thy maidservant may rest as well as 
thou. — Ex. 23 : 12 ; Deut. 5 : 14. 



The first settlers of this country were a body of select men. They 
were profoundly impressed by the conviction that a weekly Sabbath 
was essential to the highest welfare of the communities which they 
established, and they therefore enacted laws to enforce a proper 
observance of that day. It was not more upon theological considera- 
tions than it was upon secular and social that they framed those laws, 
and enforced strict obedience to them. The Sabbath so observed, no 
one can doubt, contributed largely to the formation of that character 
which has stood us in so much stead in our own history, and which 
has been the admiration of the world. — Hon. William Strong, 
Justice of the United States Supreme Court.™ 

The stability and character of our country and the advancement of 
our race depends, I believe, very largely upon the mode in which 
the Day of Rest, which seems to have been specially adapted to the 
needs of mankind, shall be used and observed. — John Bright. 

I am no fanatic, I hope, as to Sunday ; but I look abroad over the 
map of popular freedom in the world, and it does not seem to me 
accidental that Switzerland, Scotland, England, and the United States, 
the countries which best observe Sunday, constitute almost the entire 
map of safe popular government. — Joseph Cook, in the Christian 
Union. 

The crisis has come. By the people of this generation, by our- 
selves, probably, the amazing question is to be decided whether the 
inheritance of our fathers shall be preserved or thrown away ; whether 
our Sabbaths shall be a delight or a loathing ; whether the taverns on 
that day shall be crowded with drunkards, or the sanctuary of God 
with humble worshipers. — Lyman Beecher, Sermon of Oct. 27th, 
1813, on Reformation in Morals, 



ARE SABBATH LAWS CONSISTENT WITH 
LIBERTY ? 

An intelligent workingman of foreign birth tells me 
that the conception of liberty which is generally, 
though not universally, held in the steerage of the 
ocean steamers that ply between European monarchies 
and the American republic, is, that one can do what- 
ever he pleases in " the Land of the Free." Only the 
intelligent emigrants realize that personal liberty is 
bounded on every side, like a circle, by the liberties 
of others, and that personal rights can not eclipse 
society rights. To the ignorant, liberty is an un- 
fenced prairie of license and lawlessness. They do not 
realize that every person must everywhere have a cer- 
tain amount of government for the protection of 
society, and that he must choose whether he will be 
governed from within himself or from without. Every 
one who is not self-governed by inward integrity and 
equity must be governed by the outward restraints of 
civil law, for the protection of others, in a republic 
as surely as elsewhere. The difference between a 
monarchy and a republic is chiefly that in the former 
one man or a few men put these outward restraints 
upon those who are not self-restrained, while in the 
latter it is the everybody who knows more than any- 
body who makes and enforces these legislative rules of 
conduct. 



I92 THE SABBATH FOR MAN. 

On the steps of a certain city hall I once saw this 
sign : 



Gentlemen will not, and others 
must not loaf on these steps. 



Civil law is simply the expression of what just men 
will not, and others must not do. 

The man who has no will to do ill is free, because 
such laws bring him no restraint. Love to man is 
in him the fulfilling of the law. He never seeks to 
break down his neighbor's fences, and so never finds 
them in his way. 

The man who is enslaved to selfishness and vice con- 
stantly encounters the outward restraints of law, and 
so can not be free anywhere. Coming to a republic 
changes the form, but does not lessen the degree of 
his bondage. If in Europe he was degraded by des- 
potism, here he is in peril of self-degradation by the 
abuse of liberty. Among the colored people of the 
Southern States there is said to be rnore of drunken- 
ness and Sabbath-breaking than in the .days of slavery. 
Liberty is a gain, but it has its perils. Many Ger- 
mans who were never intoxicated or arrested in Ger- 
many in a score of years, have both experiences in 
their first year of American freedom. Being their own 
master puts them under a worse ruler than Bismarck. 
A large degree of freedom is not safe for children, 
large or small. Even a republican government is com- 
pelled to parent such of its people as are not capable 
of self-government, until they have learned the art. 
False ideas of liberty made Lucifer and his followers 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? I 93 

into devils, and caused them to be exiled from Heaven 
for their lawlessness ; and false ideas of liberty have 
made many native and foreign devils in the United 
States. ' That central truth of statecraft, liberty 
under authority, imperatively calls for reaffirmation."™ 

The Puritan fathers of America sought its shores 
through love o.f liberty, but a large number of the emi- 
grants of to-day make the same voyage through love 
of license and lawlessness. 46 The warden of the Sing 
Sing Prison once said to me : " The first thing that 
prisoners have to learn here is obedience. The lack of 
that brings them here." The first thing that emigrants 
of the baser sort need to learn on arrival in America is 
that American liberty includes obedience to the laws 
which protect the rights and liberties of all. Nowhere 
is a statue of " Liberty enlightening the world" more 
appropriate than in New York harbor. It is well that 
those emigrants who. have false ideas of liberty are re- 
minded in the very harbor of America that their liber- 
ties are bounded on one side by laws for the protection 
of the public health. No one is at liberty to land 
until the health officers of the harbor have ascertained 
whether there is any contagious disease on the vessel 
on which he has arrived. If there is, each passenger 
must surrender his liberty to land for the general good 
and wait at Quarantine. The public takes " the right 
to dictate how he shall spend the day," for its own 
preservation. 

Having settled in America, emigrants are soon re- 
minded that even in " the Land of the Free" they are 
not at liberty to keep their children in ignorance, be- 
cause that endangers the life of the nation, by fostering 
corruption, both moral and political, and so compulsory 
education again limits their personal liberties, that the 



194 THE SABBATH FOR MAN. 

liberties of their children and of their neighbors may. 
not be destroyed, and that crime may be prevented. ■ 

If an emigrant attempts to open a lottery he is re- 
minded that he is not at liberty to do so, because 
gambling has been found to be an indirect form of 
robbery, and one of the demoralizing influences that 
endanger the very existence of society. 

If one of the emigrants be a Tuik, he finds that he is 
not at liberty to keep a polygamous harem in his own 
home, because it has been found that monogamy is 
necessary to the preservation of pure homes and of 
national virtue. 

On the 4th of July and the 22d of February, 
although he has no interest in American history, his 
business liberties are abridged in the matter of paying 
notes, making bank deposits, using the courts and 
public offices, bylaws appointing these holidays for the 
culture of patriotism. No one argues that it is incon- 
sistent with liberty to thus close the court-houses, " be- 
cause, being national property, the people (who are 
the owners), should be able to enter at any time they 
desire, in any number" — an argument for the Sunday 
opening of national museums in England, whose fal- 
lacy at once appears when otherwise applied. 

All reasonable men consider the laws that protect 
public health, compel elementary education, forbid 
gambling, protect the home, and set apart special 
holidays, not as barbed fences to limit liberty, but 
rather as its bulwarks. 

Sabbath laws belong to this same class of protective 
legislation, as they too have close relations to health, 
education, morality, home virtue, and patriotism. 

At first thought they would seem to be religious laws. 
Men who have not had the culture of thoughtful Sab- 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 1 95 

baths, and so have acquired little of either religious or 
intellectual discrimination, charge that Sabbath laws 
are inconsistent with the American theory of separat- 
ing Church and State, and especially inconsistent with 
liberty, as if Americans, reared in the atmosphere of 
freedom, had been self-deceived into enslaving them- 
selves by Sabbath laws, and so needed lessons in 
liberty from the emigrants of to-day. 

Whether strict Sabbaths are consistent with liberty 
or not, holiday Sabbaths have certainly been found 
consistent with despotism. If, as the emigrant in- 
structors in the science of freedom declare, only law- 
less Sundays are consistent with civil liberty, how 
does it happen that in such an absolute government as 
Russia, and in so restrictive an empire as Germany, 
such Sundays can be had without stint ? On this point 
Hugh Miller 47 says aptly :." The old despotic Stuarts 
were tolerable adepts in the art of kingcraft, and 
knew well what they were doing when they backed with 
their authority the Book of Sports. The merry, un- 
thinking serfs, who, early in the reign of Charles the 
First, danced on Sabbaths round the Maypole, were 
afterward the ready tools of despotism, and fought that 
England might be enslaved. The Ironsides,- who, in 
the cause of religious freedom, bore them down, were 
staunch Sabbatarians." Hallam says that European 
despotic rulers have cultivated a love of pastime on 
Sundays, in order that the people might be more quiet 
under political distresses. America was founded by 
men who rebelled against these Sundays of despotism 
and the devil — 

" The pilgrim bands who crossed the sea to keep 
Their Sabbaths in the eye of God alone, 
In His wide temple of the wilderness." 48 



lg6 THE SABBATH FOR MAN. 

It is too much forgotten that the New England found- 
ers of the American republic came to its shores chiefly 
because they knew there was no hope of freedom where 
the Sabbath was a holiday. 49 

It is bad for the argument for unrestrained Sabbaths 
in the name of liberty that nations which have had 
such Sabbaths never have had safe and abiding liberty. 

If any one replies, " France has a Continental Sun- 
day and a republican government," I answer, Yes, but 
it is a republic good for this day only. 

A very able correspondent writes from Paris to a 
London paper: "There is a widespread feeling of 
uneasiness, in Paris especially, which nothing can allay. 
Not that people apprehend immediate trouble, but 
they feel that though the republic is established, it 
offers no security for the future. Consequently there 
is a disinclination to embark upon new commercial and 
industrial enterprises, and the hoped-for revival of 
business is still to come." 

When Sabbathless France indulges in a spasm of 
popular government it is usually in the strange form 
of a despotic republic, a million-headed Nero 50 bearing 
the torch of arson and the dagger of murder through 
its own streets, and prosecuting foreign wars so unjust 
as to call down upon itself, as no Sabbath-keeping 
republic ever did, the imprecations of mankind. 

The outcry against Sabbath laws as inconsistent 
with liberty is generally based on the false idea that 
they are laws for the enforcement of religion : at- 
tempts to make men religious by law. 

This is not so at all. There is a religious Sabbath and 
a civil Sabbath. It is only witJi t lie latter that the civil 
laiv has to do. The Sabbath was established in rjart 
to teach man his duty to God ; hence the command, 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? I97 

" Remember the Sabbath day to keep it /wfy." This 
theological part of the Sabbath the civil government 
leaves to the churches. But the Sabbath has also im- 
portant bearings upon the relations of man to man, 
expressed in its commands about work and rest. 
The Sabbath is found to be of advantage to public 
health, to public education, to the checking of 
crime, to the preservation of the home and the 
nation, and therefore Sabbath laws are consistent with 
liberty in the same way as other laws, which the 
majority of the people consider necessary to their 
nat ional self-preservation. "Sahts populi suprema lex. 

The issue is not, Shall we adopt the Sinaitic Sab- 
bath ? It has been observed for thousands of years. 
Christian nations have adopted the day into their 
laws and customs. It has been thoroughly tried 
and proved. Those who seek to ostracize such a 
Sabbath from Great Britain and the United States 
will have to show that in its practical workings, as 
tested in history, it has proved a disadvantage. "It is 
not to be dispossessed by showing some flaw in the 
arguments of its defenders. Nothing will persuade 
practical people in a practical age to give up the Sab- 
bath, except to show that it has not worked well. 

Those who would banish the Sabbath are many of 
them actuated by motives similar to those of the corrupt 
Athenians who ostracized Aristides because they dis- 
liked to hear him called " the Just." Men whose days 
are notoriously unholy do hot like to hear the laws and 
bells so often speak of a ' ' holy day. ' ' Sabbath bells, ex- 
cept those at unseasonable hours, disturb none but un- 
easy consciences. The people will not give up the Sab- 
bath simply because a few loud infidels hate it. They 
ask of those who would crucify the day, " What evil 



198 THE SABBATH FOR MAN. 

hath it done ?' ' They must be shown that the practical 
fruits of the day are evil before they will cut it down. 
While it yields such wholesome fruit as rest, health, 
order, morality, liberty, they will say, not in tones of 
entreaty but of command, to -any one who lifts his axe 
against it, " Woodman, spare that tree." 

Its wholesome fruits, its advantages to individuals, 
families, and nations, in physical, mental, moral life, 
will be brought out incidentally in showing how Sab- 
bath laws are consistent with liberty. 

1. Sabbath laws are consistent with liberty, in their 
lower phases, in the same way as other taws for the pre- 
vention of cruelty to animals. 

When God proclaimed the law of the Sabbath, He 
gave as one of the reasons, " that thine ox and thine 
ass may rest. " The same reason, whether expressed or 
not, enters into modern Sabbath laws. It is cruelty to 
working animals to refuse them their natural right to 
rest one day in seven. It is a significant fact in this con- 
nection, that Sabbath laws, in so far as they require a 
man to rest his horses and cattle on the Sabbath, in- 
flict upon him no financial loss, but rather bring bene- 
fit to him as well as to his animals. 61 It has been 
abundantly proved by many experiments and much 
reliable testimony that horses will accomplish a long 
journey more quickly by traveling six days in the week 
than if they travel seven. Often in the journeyings 
of emigrants to the Western States in their " prairie 
schooners," the Sabbath-resting horses, in fine condi- 
tion, have at last passed the jaded horses of their Sab- 
bath-breaking neighbors who started with them. At 
a hotel in Pennsylvania, a man who had arrived the 
evening before was asked on Sabbath morning 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? I99 

whether he intended to pursue his journey on that 
day. He answered, " No, because I am on a long 
journey and wish to perform it as soon as I can. I 
have long been accustomed to travel on horseback, and 
have found that if I stop on the Sabbath my horse 
will travel farther during the week than if I do not." 
Bianconi, the great Irish car proprietor, who owned 
fourteen hundred horses, would never employ them 
on the Sabbath. ' No one of his cars ran on the 
Day of Rest. He began life as a poor organ-grinder, 
but by his reverent observance of the Sabbath he 
M got on." As the result of his enormous experience, 
he said : "I can work a horse eight miles a day for six 
days in the week much better than I can six miles a 
day for seven days a week. By not working on Sun- 
days I save at least twelve per cent." 52 An anti-Sab- 
bath convention, 793 held in Boston in 1840, although it 
opposed all Sabbath laws, nevertheless admitted in its 
address that " a day of rest from bodily toil, both for 
man and beast, is not only desirable but indispen- 
sable." A farmer in East Lothian, Scotland, one 
Saturday evening overheard his ploughman say, when 
he thought no one was present, as he removed the 
harness from one of his team, " God be thanked, beast, 
that there's a Sabbath for you and me." 

Sabbath laws, then, are consistent with liberty in the 
same way as other laws for the prevention of cruelty 
to animals. 

2. Sabbath laws are consistent with liberty in the same 
way as other laws for the protection of the public health. 

In a letter from the wife of the late Dr. Willard 
Parker, written a few days before his death, she says : 
" I know that it was his opinion that men and animals 



200 THE SABBATH FOR MAN. 

could do more good work in six days than in seven, and 
that in his practice the men who had paralysis and broke 
down early were those who carried home their books 
and business letters for Sunday." 

# A few years before Dr. Parker himself wrote : " The 
Sabbath must be observed as a day of rest. This I 
do not state as an opinion, but knowing that it has its 
foundation upon a law in man's nature as fixed as that 
he must take food or die." 

Dr. Henry Foster, of Clifton Springs, N. Y., writes 
me (1884) : "It is a law of God, established in our 
physical constitution, that demands rest as often as 
one day in seven. Any infringement upon that law 
weakens the constitution and lowers the physical and 
moral tone "of the being." Dr. J. S. Jewell, of 
Chicago, an eminent specialist on nervous diseases, 
testifies in regard to those who engage in secular 
employments seven days in the week, that " in almost 
alt cases physical health has suffered, and morals also. " 
Dr. Edmund Andrews, another of Chicago's foremost 
physicians, gives substantially the same testimony, and 
also Dr. N. S. Davis, who was president of the 
International Medical Congress at Philadelphia in 
1876. 

Dr. W. S. Hall says : " The highest perfection of 
physical being can best be obtained by a strict observ- 
ance of the letter of the commandment uniting bodily 
rest and relaxation with religious services. If there 
was no Sabbath, it is very clear that the poor would 
not live as long as they do now." Dr. John Richard 
Farre, 514 of London, in his famous testimony before a 
committee of the British Parliament, appointed to in- 
vestigate the relations of the Sabbath to health and 
morals, 702 in 1832, said, among other things : " The 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 201 

ordinary exertions of man run down the circulation 
'every day of his life, and the first law of nature, by 
which God (who is not only the giver, but is also the 
preserver of life) prevents man from destroying him- 
self, is the alternating of day with night, that repose 
may succeed action. But although the night ap- 
parently equalizes the circulation well, yet it does not 
sufficiently restore its balance for the attainment of a 
long life. Hence, one day in seven, by the bounty of 
Providence, is thrown in as a day of compensation, to 
perfect by its repose the animal system." 511 

Dr. Farre's words call up the fact that lack of ade- 
quate rest is becoming a serious peril to the general 
health in large American cities. Even at night there 
is little quiet, and that is cut off at both ends. If 
young people will keep on courting until midnight, let 
them at least stop their love songs at the piano at 
honest bed-time, lest they make hate outside while 
they are making love within. " Can a man be a Chris- 
tian and belong to a brass band ?" asked a correspond- 
ent of an editor, who replied, " Yes, but his neigh- 
bors can't." Families in almost every block thought- 
lessly proclaim their shiftlessness by regularly splitting 
their kindling at unseemly hours of the morning, which 
is shortly followed by the milkmen's war-whoops : 
then those who wish to go to mass or factory early, 
instead of having a private alarm-clock, are called-by 
bells and whistles that wake up everybody in the 
neighborhood, sick or well. When to these daily 
subtractions from nature's legitimate rations of rest, 
Sundays of exciting business or pleasure are added, it 
is no wonder that health of body and mind soon sur- 
renders to the almost ceaseless bombardment. 

It is said of one of the early Lord Treasurers of 



202 THE SABBATH FOR MAN. 

England, Sir William Cecil, that when he retired for his 
night's sleep, after the business of the day, he would 
throw off his gown of office, and say, " Lie there, 
Lord Treasurer !" as bidding adieu to all state affairs, 
that he might the more quietly repose himself. Never 
was it so necessary to physical and mental health as in 
this rushing century, that men should say each week- 
night, and with double emphasis on Saturday night, 
as they lay down the daily pen, or plane, or pleasures, 
Lie there, busy world, while I take my God-appointed 
rest. 

' We would not question a law intended to protect 
the opportunity and the right to sleep. That other 
law, which require^ that one seventh of the time shall 
be a rest for the body and the soul, is just as much a 
part of our nature, and it is so recognized by the 
universal concession of the world." 817 

Scores of testimonies might be given from the most 
eminent physicians, proving beyond question that 
those who keep the Sabbath, as a class, are more 
healthy and longer-lived than those who do not. 

A prize essay 931 by Dr. Paul Niemeyer, professor of 
hygiene in Leipsic University, on " Sunday Rest from 
a Sanitary Point of View" (1876), has attracted much 
attention. It mentions the striking fact, confirmed by 
Dr. Richardson, of London, in his " Diseases of Mod- 
ern Life," that the average life of Jews, who are strict 
Sabbatarians, is ten years longer than that of the 
Christian population of Continental Europe, few of 
whom make use of the. Day of Rest. This fact about 
the Jews finds emphasis in the news that, as always 
before, so in 1884, in Toulon and Marseilles and other 
places the Jews escaped the ravages of the cholera. 
Dr. Niemeyer says significantly that if the religionists 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 20J 

call the Sabbath the Day of God, the hygienist may 
name it the Day of Man. 

Dr. Muzzey, of the Ohio Medical College, a close and 
enlightened observer of nature, affirms : " There can not 
be a reasonable doubt that under the due observance 
of the Sabbath, life would, on the average, be pro- 
longed more than one seventh of its whole period.'* 
Then Sabbath-breaking is slow suicide. The Specta- 
tor, speaking of the people of India, in an article on 
industry, which had no religious purpose, makes these 
two statements : " They take no weekly holiday. 
They wear themselves out too -early." In 1853, six 
hundred and forty-one medical men of London, in a 
petition to Parliament against the opening of the 
Crystal Palace on the Sabbath for profit, said : " Your 
petitioners, from their acquaintance with the laboring 
classes and with the laws which regulate the human 
economy, are convinced that a seventh day of rest, in- 
stituted by God and coeval with the existence of man, 
is essential to the bodily health and mental vigor of 
man in every station of life." 

In connection with the testimony of physicians, the 
suggestive fact should be mentioned that health is im- 
proved by a cessation of one's " usual occupation" on 
the Sabbath, even when that " usual occupation" is 
taking medicine or treatment for a chronic disease. 
Dr. S. E. Strong, of Strong's Remedial Institute, 
Saratoga, writes: "In our own and in some other 
sanitariums, the routine of treatment in the cure of 
various chronic diseases in omitted on the Sabbath 
day, to the physical advantage of the invalid and the 
hastening of his cure. Monotony breaks down the 
human system, and regular rest is imperative." 

To these testimonies of physicians I may appro- 



204 THE SABBATH FOR MAN. 

priately add the words of Alexander von Humboldt, 
who has left little if any evidence that he had any 
interest in revealed religion, but who recorded his 
scientific testimony to the sanitary value of the Sab- 
bath in a letter to a friend in 1850, in which he said : 
" However it may seem to lie, and in one respect 
really may lie, within the power of fhe will to shorten 
or lengthen the usual period of labor, still I am satis- 
fied that the six days are the really true, fit, and 
adequate measure of time for work, whether as re- 
spects the physical strength of man or his perseverance 
in a uniform occupation. There is also something 
humane in the arrangement by which those animals 
which assist man in his work enjoy rest along with 
him. To lengthen beyond the. proper measure the 
periods of returning repose, would be as inhuman as it 
would be foolish. An example of this occurred within 
my own experience. When I was in Paris during the 
time of the Revolution, it happened that, without re- 
gard to the divine institution, this appointment was 
made to give way to the dry, wretched decimal sys- 
tem. Every tenth day was directed to be observed 
as the Sunday, and all ordinary business went on for 
nine days in succession. When it became distinctly 
evident that this was far too much, many kept holi- 
day on the Sunday also, as far as the police laws al- 
lowed, and so arose on the other hand too much lei- 
sure. In this way one always oscillates between two 
extremes, so soon as one leaves the regular and or- 
dained middle path." 53 To the same effect is the tes- 
timony of the eminent French political economist, 
Michel Chevalier : " Let us observe Sunday in the 
name of hygiene, if not in the name of religion." 
In 1883-84 six of the United States passed laws re- 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 205 

quiring teachers in public schools to teach hygiene, 
with special reference to the effects of alcohol and 
tobacco. Teachers should also explain the relations 
of Sabbath laws to the preservation of health, to pre- 
vent their being as much misunderstood and neglected 
in the next generation as in this. 

That such teaching is needed also in England is 
evident from the statement of the Lancet (March, 
1883), that there has arisen a new school of specialists, 
who treat the numerous diseases of overwork, and find 
abundant practice, as might be expected when so 
many, by getting Sunday mails or Sunday papers, if 
not by going to their offices, refuse themselves a rest- 
ful change of thought even on the Sabbath. Brain as 
well as brawn needs the tonic of Sabbath rest. 

At one time it was thought that Sir Robert Peel's 
health could not stand the heavy cares laid upon him 
as Prime Minister of Great Britian. The Standard re- 
plied : " Sir Robert does not work seven days in the 
week — full assurance that his work will not impair his 
health. Every Sunday finds him on his knees at pub- 
lic worship, with his family about him. We never 
knew a man to work seven days in the week who did 
not kill himself or kill his mind. We believe that 
'the dull English Sunday,' as it is stigmatized by 
fribbles and by fools, is the principal cause of the su- 
perior health and longevity of the English people." 
Sir Robert Peel himself said : " I never knew a man 
to escape failure, in either body or mind, who worked 
seven days in the week." 

You are thinking of another Prime Minister, the 
foremost man of all the world to-day. You wonder 
how he can bear the burdens laid upon him. The 
Standard's answer for Sir Robert Peel answers our 



2o6 THE SABBATH FOR MAN. 

anxiety about Gladstone, who says of the Sabbath : 
" Believing in the authority of the Lord's-day as a 
religious institution, I must, as a matter of course, 
desire the recognition of that authority by others. 
But over and above this, I have myself, in the course 
of a laborious life, signally experienced both its men- 
tal and physical benefits. I can hardly overstate its 
value in this view, and for the interest of the work- 
ingmen of this country, alike in these and in other yet 
higher respects, there is nothing I more anxiously de- 
sire than that they should more and more highly ap- 
preciate the Christian Day of Rest." 

As the Iowa farmer who hung in his melon patch 
the sign, " Boys, don't touch these melons, for they 
are green, and God sees you," presented a double- 
barreled argument, in order that those who would not 
feel the higher argument might at least be reached by 
the lower one ; so all forms of secular excitement on 
the Sabbath, whether commercial or convivial, stand 
condemned not only as displeasing God, but also as 
unhealthy for man. 

That the public health requires the people shall rest 
one day in seven is admitted even by infidels ; but 
some of them would not make this law of health com- 
pulsory, and put it among the civil health laws, l?ut 
leave it to be arranged by moral suasion and general 
agreement, as if it had not been overwhelmingly 
proved by experiment that " the right of rest for each 
requires a law of rest for all." 

Leonard W. Bacon, D.D., reminds us that " This 
principle gets its liveliest illustration when, from time 
to time, some one of those vocations which the 
general convenience allows to be excepted from the 
general law of Sabbath rest, seeks to be included 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 207 

within the law. Repeatedly, for instance, there have 
been memorials from all the barbers of a town, asking 
to have their own shops shut by law. Very absurd, 
isn't it ? If they want their shops shut, why don't they 
shut them ? This was the view taken by one enter- 
prising young colored man in a Connecticut town long 
ago. There was a movement among his competitors 
in the profession to have all the barbers' shops shut on 
Sunday. ' All. right,' he said ; ' you go right on and 
shut your shops. Nevermind me.' And so all the 
shops had to be kept open. Another illustration of a 
like character comes to me from a similar quarter. A 
coal dealer near a certain steamboat landing finds that 
in the competitions of business his Sabbath rest has 
been completely taken away from him. All the little 
tugs and propellers find that they can get their coal put 
in on Sunday, and so they come Sunday in preference 
to any other day. Says he : ' I don't so much as get 
time to go to early mass, and I am compelled to keep 
busy from morning till night. I can't refuse them, 
for if I do, they will quit me altogether, and I shall 
lose my business. / wish to heaven that some one zvould 
prosecute me.' A clearer illustration of the value of 
rest for all, in securing the liberty of rest for each, can 
hardly be asked for, than this case of a man who wants 
to be prosecuted himself in order to be protected from 
the necessity of doing what he does not want to do, 
but has to do because he is at liberty to do it." 54 

Few have the courage to keep the Sabbath at the 
peril of business losses, and so " the liberty of rest for 
each depends upon a law of rest for all." No law, no 
day. 

Laws requiring that the people shall rest on the 
Sabbath from the exciting pursuit of gain and amuse- 



208 THE SABBATH FOR MAN. 

ment are, then, consistent with liberty in the same 
way as other health laws. 

Common justice requires that if some are required to 
cease their work for gain, all should do so, except 
those whose works are clearly those of necessity or 
mercy. No one claims that the doctor should be for- 
bidden to do his work on the Sabbath, since it is in 
part the same as the work of the Sabbath itself, to 
minister to the public health. Ought the manager of 
Sunday excursions to be exempted on the same 
grounds ? Are Sunday excursions arranged by pro- 
prietors and patrons as water-cures and sun-baths ? 

One might fairly suspect that something else than 
rest and health are the real objects of Sunday excur- 
sions, when the largest excursion to Coney Island in the 
year 1884 was not from the unhealthy slums of New 
York City, but from the country districts of Pennsylva- 
nia, of which excursion 2000 spent the Sunday in New 
York City ; and when so many of the Sunday excur- 
sionists in every State are either country people or 
city folks in good health, many of them already 
overdosed with rest. Not rest and health, but money- 
making and excitement are evidently the chief motives 
of Sunday excursionists. It is money that makes the 
excursion go. It is the love of a " racket" that makes 
the young men go. What it is that draws some re- 
spectable ladies and old men into such law-breaking 
expeditions is a conundrum I leave others to answer. 

A local paper, quoted by The Congregationalist \ re- 
ports that a certain steamer was obliged to make 
several extra trips one Sabbath, to accommodate the 
crowds going to a seaside resort to partake of a free 
clam-bake. It is not surprising to turn the page and 
count one suicide, three clubbing affrays, and several 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 209 

arrests for drunkenness among the four thousand in- 
habitants of that little town. The Nezv York Sun, 
notwithstanding its very lax views of Sunday amuse- 
ments, published the following editorial statement on 
Sunday excursions, in September, 1884, after one of 
these excursions had resulted in riot, robbery, and 
murder : " Every Sunday from twelve to twenty such 
excursions start, and many of them become a terror to 
waterside settlements. It is not often that any one is 
killed at them, but riotous conduct is not infrequent." 
And yet, the editor of The Sun and many others 
•would tolerate the excursions, with all their lawless- 
ness, on the theory that they afford healthful rest to 
working people. 

But are these Sunday excursions restful or health- 
ful ? 

. I have received written answers from about one 
hundred and fifty persons, many of them manufact- 
urers, to the following question : In your observation 
of clerks, mechanics, and other employees, which class 
are in the best physical and mental condition for the 
renewal of business on Monday mornings, those who 
are church-goers, or those who spend the Sabbaths in 
picnics and other pleasures ? 

The general answer is, " Church-goers." One busi- 
ness man says : " Leaving rum out of the question, I 
can not say that I have ever noticed any difference that 
would warrant such a classification." But how few 
Sunday pleasurists " leave rum out" ! Here are some 
other answers : A New York man, who has been an 
employer of about two hundred men for many years, 
says : ' The church-goers are worth twenty-five per 
cent more on an average." A German pastor says : 

' Those who spend Sunday in picnics, etc., usually 



210 THE SABBATH FOR MAN. 

require all of Monday to ' get over ' Sunday's ' recrea- 
tion,' and are all the worse for it. The other class 
resume work in good trim." Hon. Darwin R. James, 
M.C., of Brooklyn, who has had abundant opportuni- 
ties for observation in this matter as a business man, 
as the superintendent of a mission Sabbath-school, 
and as a Congressman, says : " The Sabbath observers 
and church-goers, whether laborers, mechanics, mer- 
chants, or professional men, are in far better con- 
dition to enter upon work on Monday morning than 
those who spent Sunday in pleasures, even of a com- 
paratively innocent kind. The ordinances of God's 
house tend to physical as well as moral improve- 
ment." Another answers : "Church-goers. Their 
conscience is void of offence. Their mental peace and 
comfort imparts increased power and endurance to the 
physical system." " Many workingmen have told 
me," says a worker for their moral improvement, 
"that a short, practical sermon rests them. Picnics 
are tiresome to both parents and children. But our 
people who work in shops must spend Sunday after- 
noon largely in the open air." ' The church-goers," 
says Dr. J. E. Rankin, " are as fresh as larks, while 
the pleasure-goers have aches in the head, heart, 
and home, and so come into the week all out of 
breath." Says another : " Church-goers can be rec- 
ognized in a crowd — clean, healthy, prosperous." 
Mr. Clem. Studebaker, the famous wagon manufact- 
urer, says : " My observation is that clerks and 
mechanics who spend their Sabbaths in church 
and Sabbath-school work are the best fitted for the 
duties of the office or shop on the Monday morning." 
Col. Franklin Fairbanks, one of the manufacturers 
of the Standard Scales, says : " Those who attend 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 211 

church and Sunday-school on Sunday are the most 
valuable in our business. I can tell the difference be- 
tween them and others by their work in the shop." 
Scores of manufacturers and merchants, on both sides 
of the sea, agree that " those who go to church on 
Sunday are best fitted to go to work on Monday." 

The Christian Union, whose theory of Sabbath 
observance is by no means strict, after giving an ac- 
curate report of one of the most orderly of Sunday ex- 
cursions, makes this editorial comment : " We leave 
this photograph to produce its own impression on our 
readers. But if it produces on their minds the same 
impression which it has produced on ours, it will tend 
to the conviction that there is more fancy than fact in 
the popular plea for Sunday excursions — viz. that they 
afford the wearied workingmen and their wives and 
children an opportunity to commune with nature, and 
* look up through nature to nature's God,' etc., etc., 
and that, on the whole, the clerks and working girls 
who do not go to Coney Island on Sunday will come 
back Monday to their toil more refreshed and better 
fitted for it than those who do. As to the spiritual 
results of such a day as our correspondent describes, 
there can hardly be two opinions about it." 

Hugh Miller, the learned workingman, thus de- 
scribes a crowd of Sunday excursionists just leaving 
the train by which they had returned from the country 
to the city : " There did not seem to be much of 
enjoyment about the wearied and somewhat draggled 
groups ; they wore, on the contrary, rather an un- 
happy physiognomy, as if they had missed spending 
the day quite to their minds, and were now returning, 
sad and disappointed, to the round of toil, from which 
it ought to have proved a sweet interval of relief. A 



212 THE SABBATH FOR MAN. 

congregation just dismissed from hearing a vigorous 
evening discourse would have borne to a certainty a 
more cheerful air. Among the existing varieties cfl the 
genus philanthropist — benevolent men bent on better- 
ing the condition of the masses — there is a variety 
who would fain send out our working people to the 
country on Sabbaths, to become happy and innocent 
in smelling primroses and stringing daisies on grass 
stalks. An excellent scheme theirs, if they but knew 
it, for sinking a people into ignorance and brutality, 
for filling a country with gloomy workhouses, and 
the workhouses with unhappy paupers. The mere 
animal, that has to pass six days of the week in hard 
labor, benefits greatly by a seventh day of mere 
animal rest and enjoyment : the repose according to 
its nature proves of signal use to it, just because it is 
repose according to its nature. But man is not a 
mere animal ; what is best for the ox and the ass is 
not best for him ; and in order to degrade him into a 
poor unintellectual slave, over whom tyranny in its 
caprice may trample roughshod, it is but necessary to 
tie him down, animal-like, during his six working 
days, to hard, engrossing labor, and to convert the 
Sabbath into a day of frivolous, unthinking relaxa- 
tion." 47 

In the agitation for the Sunday closing of liquor 
shops in England, one of the arguments put forward 
for keeping them open on Sunday was that Sunday 
excursionists were found to be so wearied by their 
day's pleasure as to need the help of stimulants. 

So far from resting the weary workingman from his 
week's toil, Sunday excursions make an " idle Mon- 
day" necessary to rest him from his " pleasure exer- 
tions" of the previous day. Sunday picnickers are not 



got 


the 


is 


not 


for 


the 


of 


the 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 213 

only worn out on Monday, but disgusted also that 
they have emptied their pockets of Saturday wages for 
no satisfactory return. A fashion of speech in some 
quarters, when referring to the workman who does 
not appear on a Monday morning, is, " He's 
Monday blight." The real " blue Monday" 
that of the minister, 53 who has worked hard 
good of others on the Sabbath, but that 
picnickers, who have worked more exhaustively in try- 
ing to recreate themselves by forbidden amusements. 

Sunday excursions, then, cannot fairly be exempted, 
either in the enactment or enforcement of the Sabbath 
laws of health, which require the cessation of all work 
for gain, save works of necessity or mercy. 

Although I am now dealing only with the relation 
of Sunday excursions to health, the whole indictment 
against them may appropriately be summarized here. 

Why should Sunday excursions be suppressed ? 
I. Because they rob one class of workmen of their 
Sabbath rest to minister to the lawless pleasure of oth- 
ers. 2. Because such excursions, as a matter of fact, 
are fruitful in disorder, vice, and crime. 3. Because 
such excursions invade the Sabbath quiet and the 
morality of the places to which they go. 56 4. Because 
they secularize the Sabbath, and, by breaking down 
its reverence, prepare the way to break down its rest. 
5. Because, especially, such ways of spending the Sab- 
bath have, in Europe, proved themselves favorable 
to despotism, by keeping the people in perpetual 
childhood, incapable of self-government for lack of 
mental and moral manhood, such as thoughtful Sab- 
baths would help to produce. 

Just as New York City, to protect the public health, 
dumps whole boat-loads of stale fruit into the harbor, 



214 THE SABBATH FOR MAN. 

depriving its owners of their gains, and those to whom 
they would have sold it of temporary and perilous pleas- 
ure, so the people in nearly all of the United .States 
compel themselves to stop business and public amuse- 
ments on the Sabbath, because a cessation from these 
for one day in seven has been found necessary to the 
preservation of the public health. As the United 
States may legally protect itself against the Continen- 
tal plague, it may protect itself against the equally 
unhealthy Continental Sunday. As Chicago prohibits 
the importation of San Francisco lepers, it should yet 
more earnestly protect itself against the health- 
destroying San Francisco Sunday. 

If there were no other vindication for Sabbath 
laws, they would be sufficiently justified as consistent 
with liberty because they are health laws. 

3. Other health laws are often carried out at consider- 
able expense to the State and to the individuals involved, 
but the Sabbath is medicine without cost ; indeed it in- 
creases both production and profits, and so is no more 
inconsistent with liberty than an appropriation bill. 

Dr. Farre, 514 in his testimony already referred to, 
showed not only that men who labor but six days in the 
week will be more healthy and live longer than those 
who work seven, but also "that they will do more 
work, and do it in a better manner." Before that 
same Parliamentary Committee, 792 J. W. Cunningham, 
Vicar of Harrow, testified as to a public institution 
which employed more than two thousand laborers. 
11 The quantity of work done by the same men 
under the system of employing them six days of the 
week was rather more than the labor done on the system 
of employing them the seven days." A flour mill was 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 21$ 

once worked without a Sabbath, under an infidel 
manager. The same mill, with the same men, ground 
much more during the year under a Sabbath rest. 
Amos Lawrence, his son tells us, wrote to the agent of 
a manufactory in which he was largely interested : 
" We must make a good thing out of this establish- 
ment, unless you ruin us by working on Sundays. 
Nothing but works of necessity should be done in holy 
time, and I am a firm believer in the doctrine that a 
blessing will more surely follow those exertions which 
are made with reference to our religious obligations, 
than those made without such reference. The more 
you can impress your people with a sense of religious 
obligation, the better they will serve you." 281 

Unwise as it is to interpret every drowning of a Sab- 
bath-breaker as a special miracle of judgment, as if 
most of the Sabbath-breakers did not escape accident, 
and as if ministers did not sometimes fall dead in their 
pulpits, there is abundant warrant for the belief that 
Providence blesses the business that is carried on with 
due regard to the Sabbath and other religious obliga- 
tions. 

A correspondent of the California Christian Advo- 
cate, writing from Stockton, gives this testimony of a 
mine superintendent : " When I close the mine on 
Sabbath regularly, I get a better class of workmen, 
moral and religious. They do as much work in six 
days as most others d© in seven, take it month in and 
month out. Then there is no quarrelling, no fighting, 
no drunkenness. The employes feel an interest in 
the work. It is money in our pockets to shut down on 
the Sabbath" 

Did you ever hear of the meanest of pickpockets ? 
A man who had but seven dollars, gave him, in his 



2l6 THE SABBATH FOR MAN. 

apparent poverty, six of them, and he, watching his 
opportunity, picked his benefactor's pocket of the 
seventh. Sabbath-breaker, thou art the man ! God 
has given you six days for your own interests, to 
speak your own words, and go your own ways, and 
think your own thoughts, and then you have turned 
about and robbed Him of the seventh. But not only 
that, you have robbed yourself ', your body and mind and 
pocket as well as your soul. 

At a meeting in Hastings, England, whose purpose 
was to check the Sunday work of the fishermen in that 
place, " a fisherman from New Romney asserted that 
Sunday fisl ling kept down the price of fish, and that the 
general interests of the fishing community everywhere 
would be promoted by Sunday rest from fish-catch- 
ing." M * 

The famous radical of France, Louis Blanc, in his 
vain effort to save the Sabbath law of France, said : 
" The diminution of the hours of labor does not in- 
volve any diminution of production. In England a 
workman produces in fifty-six hours as much as a 
French workman in seventy-two hours, because his 
forces are better husbanded." 57 

Dr. Guthrie, writing of France and Scotland, says : 
" It is certain that the foreigner is a much less efficient 
workman than our laborers, as an English company 
lately found, who were engaged in constructing a 
railway in France, and found it»cheaper to carry Eng- 
lish navvies across the Channel and pay them five 
shillings a day, than to employ Frenchmen at half the 
wages."™ 

It appears, then, that Sabbath rest, so far from re- 
ducing the productions of a community one seventh, 
really increases them ; while adding Sunday work to 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 11J 

that of the six days, so far from increasing produc- 
tions, lessens them. " By exacting seven days' labor 
per week one gets less than six days' work." 

While Sunday work fails to increase the products or 
profits of the employer, it adds nothing to the wages 
of the employees." The words of John Stuart Mill 
have become a Sabbath proverb : " Operatives are 
perfectly right in thinking that if there were no Sunday 
rest, seven days' work would have to be given for six 
days' pay." 69 Paley put the same truth still more 
strongly, long ago : 4< The addition of the seventh 
day's labor to that of the other six would have no 
other effect than to reduce the price. The laborer 
himself would suffer most and gain nothing, while 
capital would be proportionately endangered." 60 "A 
large portion of every population, under the existing 
circumstances of society, must always be supported 
upon the minimum of pay. They will be remunerated 
for their labor by receiving barely what will supply 
them with food and raiment. This they now receive 
for six days' work. They would receive no more for 
seven." 63 

We notice the statement that with the first encroach- 
ment upon the New England Sabbath for business and 
pleasure, those employed on that day received double 
pay for their labor. Then the compensation came 
down to that of other days ; and now the men are 
generally hired by the month, and get no more than 
other workmen of the same grade who rest on the 
Sabbath. Let workingmen choose whether they will 
do seven days' work for six days' pay, or get seven 
days' pay for six days' work. They are making this 
choice when they decide whether they will support or 
break down the British American Sabbath. 



2l8 THE SABBATH FOR MAN. 

To the direct financial gains of Sabbath-keeping 
should be added also the pilfering avoided by the cul- 
ture of conscience which the Sabbath gives to employ- 
ees ; 62 the doctor's bills saved ; the depreciation of prop- 
erty prevented. 62 Justice Strong, of the United States 
Supreme Court, quotes with emphasis the saying, 
** There is profound political economy in the question, 
What would a house and lot be worth in Sodom, with- 
out a Sabbath, a church, and a preacher ?" 63 He adds : 
11 If those things which- engage and engross the atten- 
tion of the community, whether they be business or 
pleasure, during six days of the week, are dropped on 
the seventh, and dropped because it is a Sabbath day, 
it can hardly be that the thoughts will not be turned 
upward, and conscience and a sense of moral obligation 
will not assert their power. The restraining influence 
of churches and good men will be felt, and more or less 
control the conduct during the following week. But we 
need not speculate upon .this subject. Our eyes are 
better than our speculations. There are unhappy com- 
munities to be found in our own country where Sunday 
is not observed as a day of rest for the people, where it 
is totally disregarded. What is the condition of morals 
there ? What protection is there given to life, the 
person, or property ? I verily believe, were our civil 
laws prescribing observance of Sunday as a day of rest 
for all our people universally obeyed in their true spirit, 
life, liberty, and property would be far more secure 
than they are now." 81 " 

The following incidents suggest yet other financial 
gains to both employers and employees from a well- 
kept Sabbath. A German manufacturer in New 
York, after a period of vigorous enforcement of the 
excise law, said that his employees all came to the 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 219 

shop early on Monday morning, and in good health 
and spirits, while before they had been accustomed to 
come late, half drunk, and unfit for work. He said 
further that at first they abused the law, but after a 
time they felt its real benefits, and were contented with 
it. 64 So will it be elsewhere when German citizens, 
and others who clamor for unrestrained license on the 
Sabbath, shall begin to reap the fruits of the whole- 
some safeguards with which it is proposed to protect 
their own highest interests. At the same period of 
real Sunday closing, a German workingman who had 
been accustomed to spend his Sundays in the beer 
saloons, finding it difficult to gain acess to his old 
haunts, quietly accepted the situation, and on being 
asked on Monday " how he felt," replied, ' Very 
well ; I have no headache to-day, and no black eyes. 
I have my pocket full of money, and can comfortably 
support my family during the week." To this may be 
added, as a testimony of the same kind on a large 
scale, an incident recently sent me from Louisville. 
" A few years ago in a mercantile establishment 
employing about two hundred persons, male and 
female, it was found that nearly all spent Sunday in 
pleasure excursions. Many were thus unfitted , for 
Monday work, and were absent from their place on 
Monday. A Christian man in the concern resolved to 
use individual effort among them. He invited each 
one to go to church and to Sunday-school, and, unless 
they had preferences for some other church, cordially 
urged them to come to his own. At the same time he 
persuaded the managers to change the time of weekly 
payment to Monday instead of Saturday evening. 
Patient perseverance in all this soon told for the Sab- 
bath, the Gospel, and the temperance cause, and 



220 THE SABBATH FOR MAN. 

financially a success for all concerned. Less money 
went for Saturday night indulgences, Sunday picnics 
and concerts ; a better tone of morals pervaded the 
whole establishment. More conscientious services 
secured better pay ; comfort came to some neglected 
homes ; young men and women were won to habits of 
economy and of religiously spending the Sabbath. 
Some began the Christian life and are now consistent 
church members." 

The familiar fact that Sabbath-keeping and poverty 
seldom live together is suggested by the reply of 
Charles Loring Brace, author of " Gesta Christi," and 
president of the efficient Children's Aid Society of 
New York City, to the question, " Where have you 
seen the best Sabbath observance?" He says : "It 
may be patriotic prejudice, but I think I prefer the 
New England methods of observing the Sunday to 
any, in (i) the freedom from labors and cares ; (2), 
the attention to cleanliness and a neat appearance ; 
(3) the family sociality and pleasant walks ; (4) the 
closing of liquor places, and quietness of streets ; (5) 
most of all, the worship, instruction, thought, and 
reading ; (6) its blessed charity. I think the Sunday 
should be, first, for worship and moral stimulation ; 
second, for charity, aid, and teaching the poor ; third, 
for quiet family meetings and home life under a Chris- 
tian feeling." 

Homes that observe the Sabbath seldom have any 
relation to aid societies, except as contributors. The 
penniless are mostly the Sabbathless. 

These facts prove and illustrate the words of Hon. 
Carroll D. Wright : " The ethical side of political 
economy makes it an axiom that where the best moral 
conditions are to be found, there also is to be found 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 221 

the best industrial prosperity. " Well-kept Sabbaths, 
by improving the moral conditions, advance the indus- 
trial prosperity. Witness the villages of the Briggs 
Brothers and of Sir Titus Salt in England, and of the 
Fairbanks and Cheneys in the United States. 

It was excusable for Seneca 66 and other pagans of nine- 
teen centuries ago to charge that the Sabbath, by 
halting industry, antagonizes national prosperity, but 
when the pope of American infidelity reissues the 
pagan slander in the face of British and American 
history, there is no explanation but demagogism. 

Rev. George T. Washburn, missionary to India, 
says on this point : " If Sunday observance is a weight 
on the national prosperity of a country, then the 
nations which do not know a Sunday ought in the 
long run to accumulate far more than the nations that 
observe the Sabbath and rest from labor one seventh 
of the time. There are thirty millions in the Madras 
Presidency. It has been for one hundred years under 
the English Government, and profound peace has 
reigned. Thirty million people have had one seventh 
more time to devote to labor than the people of the 
United States have had in the same one hundred 
years, and they ought to have accumulated a vast 
amount of property more than we. What is the fact ? 
There is not a non- Sabbath-keeping nation that is not 
abjectly poor, and in this respect India and the Madras 
Presidency is no exception. With natural advantages 
for accumulating wealth as good as we enjoy, the 
Madras Presidency has not to-day one hundredth part 
as much fixed capital and floating wealth as the people 
of the United States, and yet all this latter has been 
accumulated in the last two hundred and .fifty years, 
and by far the greater part of it in the last hundred 



222 THE SABBATH FOR MAN. 

years. I believe the Sabbath, and what legitimately 
springs out of the Biblical Sabbath, may be credited 
with a large part of the great difference." 

'Never perhaps has this great truth that Sunday rest 
really increases the products and profits of an individ- 
ual or nation 82 been put more forcibly than by Lord 
Macaulay, in a speech in the House of Commons in 
1846, in favor of the Ten Hour Bill, in which he said : 
" For my own part, I have not the smallest doubt that 
if we and our ancestors had, during the last three 
centuries, worked just as hard on the Sundays as on 
the week days, we should have been at this moment a 
poorer people and a less civilized people than we 
are ; that- there would have been less production than 
there has been ; that the wages of the laborer would 
have been lower than they are, and that some other 
nation would be now making cotton stuffs and cutlery 
for the whole world. Of course I do not mean to say 
that a man will not produce more by working seven 
days than by working six days ; but I very much 
doubt whether at the end of the year he will generally 
have produced more by working seven days a week 
than by working six days a week. . . . We are 
not poorer, but richer, because we have through many 
ages rested from our labor one day in seven. That 
day is not lost. While industry is suspended, while 
the plough lies in the furrow, while the exchange is 
silent, while no smoke ascends from the factory, a 
process is going on quite as important to the wealth 
of nations as any process which is performed on more 
busy days. Man, the machine of machines, the 
machine compared with which all the contrivances of 
the Watts and the Arkwrights are worthless, is repair- 
ing and winding up, so that he returns to his labors on 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 223 

Monday with clearer intellect, with livelier spirits, with 
renewed corporeal vigor. Never will I believe that 
what makes a population stronger and healthier and 
wiser and better can ultimately make it poorer." 66 
Lord Macaulay argued that a ten hour law would be 
no more illegitimate or unprofitable than the six-day 
law already in force. The argument works both ways. 

These facts in regard to the financial relations of the 
Sabbath prove that Sabbath laws are no more incon- 
sistent with liberty than an appropriation bill. 

11 Never regard the Sabbath as a restriction of 
liberty, an invasion of your time, a sacrifice to be 
offered, a cross to be borne. No ! it is one of God's 
best gifts — ' the couch of toil,' the truce of care, the 
sunshine of home, poverty's birthright, the golden 
chain let down from Heaven to link men with angels 
and with God." 67 

4. Sabbath laws are consistent with liberty in the same 
way as other educational laws. b2b 

It is found that ignorance imperils the State by 
furnishing prepared soil for devils and demagogues. 
In self-defence and for self-preservation every wise 
State makes provision for general education. No in- 
telligent man for a moment thinks of such laws as un- 
warranted interferences with personal liberty. They 
involve the very foundation of law— the right of a 
State to protect its own existence against any peril 
that threatens it. Ignorance, dangerous in any land, is 
doubly so to a self-governed people. Rulers must be 
educated or they will abuse or lose their scepfres. 

Public-school education reaches only a part of the 
children, and most of those very imperfectly. 
Poverty or greed snatch them from the schools when 



224 THE SABBATH FOR MAN. 

they have barely learned enough to count their wages 
and read their ballots. Evening schools are but a 
ripple on the ocean of ignorance. All these leave the 
highest elements of intellectual training untouched. 
Something more universal is needed to teach all, old 
and young, how to be useful citizens, faithful husbands 
and fathers, honest neighbors, all of which is necessary 
to the preservation of society. 

The Sabbath meets this want. It is the universal 
common school of the nation, its mightrest educational 
agency. The one hundred and ten thousand 68 Protes- 
tant churches of the United States that hold Sunday 
services for rich and poor, young and old, are doing 
more for the mental as well as for the moral culture 
of the people than any other agency. 

De Tocqueville said, in contrasting our Sabbat!) 
with that of France, that it was a matter of no slight 
importance that our workingmen on the Sabbath wash 
and put on clean clothes. The act is not only sanitary 
but educational. As of old, so to-day, outward clean- 
liness suggests inward purity. It is a mighty educa- 
tional force to give men one day per week in their 
homes with their wives and children, the touch of 
whose gentle virtues they so much need. Men need 
a day to think of duty, a day for the culture of con- 
science, a day to climb into the hilltops of their 
highest capacities. 69 

A gentleman walking near a Pennsylvania coal-mine 
saw a field full of mules. The boy who was with 
him said : " These are the mules that work all the 
week down in the mine, but Sunday they have to 
come up into the light, or else in a little while they go 
blind." Wherever the people of a nation do not climb 
up once a week from their convivialities and commer- 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 22$ 

cialities into the quiet of a Sabbath, into the refining 
influences of the home and the Church, they remain 
generation after generation "dumb driven cattle," bli?id 
mules for despots to ride, because incapable of self- 
government, verifying the words of Edmund Burke : 
' They who always labor can have no true judgment." 
Sabbath-keeping gives two thirds as much time for 
mental growth in the course of the year as pupils get 
in their school-rooms — allowing five hours of schooling 
per day for nine months, excluding vacations and 
holidays, and counting thirteen hours of each Sab- 
bath's twenty-four as the mind's opportunity. In 
twenty-one years the Sabbath gives to the mind as 
much time for thought as the studying days of a col- 
lege course, so that a life of seventy years of well- 
spent Sabbaths will have afforded one's mind oppor- 
tunities for improvement equal in time to three 
college courses. The Sabbath is the workingman's 
college, and gives him an opportunity to acquire the 
power which alone can elevate him — more knowledge 
power. Dynamite will not do it. What workingmen 
need to do is not to pull down others, but to build up 
themselves by using the free school of the Sabbath for 
self-improvement in body, mind, and soul. 

Professor Sumner, in a strong article on sociological 
fallacies, says : " A man is good for something only 
so far as he thinks, knows, tries, or works. If we put 
a great many men together, those of them who carry 
on the society will be those who use reflection and 
forethought, and exercise industry and self-control." 70 
The Sabbath-keeping workingmen of a few years ago 
are many of them the capitalists and leaders of to-day. 
As Dr. Spring says : " Many a sleeping genius, repos- 
ing within the curtains of its own unconscious powers, 



226 THE SABBATH FOR MAN. 

has been awakened to hope and action by the instruc- 
tions of the sanctuary. It were a curious and not 
unprofitable inquiry to institute, How many well-edu- 
cated men in Christian lands have received the first 
impulse and suggestion in their lofty career from the 
instructions of the Sabbath ?" 

Blind to these great facts, a Shoe Lasters' Union in 
Brooklyn, at the publication of the new Penal Code of 
New York in 1882, adopted a paper which thus 
describes the Sabbath laws : " We learn with regret 
that the churches are joining hands with tyranny and 
capital for the purpose of suppressing liberty and 
oppressing the laborer" — sentiments representative of 
many labor organizations, which show that holiday 
Sundays prevent those who follow them from learning 
the A B C of political science, and keep them in such 
ignorance of the true meaning of liberty that they mis- 
take its champions for oppressors. 

Even educated men sometimes make the same 
blunder from infidel prejudices. John Stuart Mill 
characterizes " Sabbatarian legislation as an illegiti- 
mate interference with the rightful liberty of the in- 
dividual," and with strange intellectual perversity 
affirms that " the only ground on which restrictions 
on Sunday amusements can be defended must be that 
they are religiously wrong.'' And yet, in the same 
treatise, where he deals with " applications" of his 
principles, we have a vigorous defence of " compul- 
sory education." He regards it as " almost a self- 
evident axiom, that the State should require and com- 
pel the education, up to a certain point, of every 
human being who is born its citizen." He declares 
that " the objections which are urged with reason 
against State education do not apply to the enforce- 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 227 

ment of education by the State, but to the State's tak- 
ing upon itself to direct that education, which is a total- 
ly different thing." 71 Precisely so is it in respect to 
what Mill stigmatizes as "Sabbatarian legislation." 
" The State ought not to give, in the United States the 
State is prohibited from giving, and from requiring to 
be given, any distinctive form or species of religious 
instruction ; but if it can and ought to enforce educa- 
tion of the intellect, it certainly can and ought at least 
by legislation to recognize and protect by law from 
abuse a day which may be set apart for the education 
of the moral affections." 72 

One of the most serious objections to Sunday 
amusements is that such a use of the Sabbath is an 
interference with the chief element in the nation's 
education of its citizens. 

A German lady who had visited Paris and London 
on her way to America said to me : " When I reached 
Paris everything seemed to say, ' Give yourself to 
pleasure ;' but when 1 reached London it cried out 
with every stone, ' Think, think, think.' The fact 
that the French Sunday is childishly given to pleasure 
by most of the people, and the English Sunday is 
manfully given to thought by a large portion of the 
population, explains the mental and moral babyhood 
of the French people as compared with the English. 
Unless Great Britain and America wish to exchange true 
liberty for the communistic counterfeit that abounds 
in Paris, they should not exchange for the thought- 
less French Sunday the British-American Sabbath, 
over whose portals are written, " Think, think, think." 

As men rest the soil by an exchange of crops, so 
the man who works with his hands six days in the 
week will find rest in the change to work with the 



228 THE SABBATH FOR MAN. 

mind and soul on the Sabbath. To those whose daily 
occupation is thought, the maxim of Sir William Jones 
is appropriate : " Change of study is recreation 
enough." There is more real rest in change of 
thought than in thoughtlessness. Recent statistics 
show that while the foreigners in the United States, 
who come mostly from Sabbathless countries, are only 
one eighth of the population, they furnish one third of 
the insane, as well as one-third of the paupers and 
criminals. Thoughtless, revelling Sabbaths give neither 
mental health nor strength. 

Sabbath laws, then, are as consistent with liberty as 
other educational laws. 

5. Sabbath laws are consistent with liberty in the same 
way as other laws for the conservation of the home, 
which all such laws recognize as " the unit of society" 
whose purity is to be guarded because it is essential to the 
preservation of the State.™ 

" A peculiar Christian law, you say, justifies Sunday 
observance in this country. A peculiar Christian law 
justifies monogamy, and we have lately had a decision 
from the Supreme Court itself, that polygamy can be 
opposed under the law of this nation. Monogamy is 
a distinctively Christian institution ; and if, according 
to the highest authority known to our courts, we have 
a right to oppose polygamy and uphold monogamy, 
we are in that doing something as distinctively Chris- 
tian as we are when we uphold fair tolerant Sunday 
laws." So reasons Joseph Cook. 

It is not accidental that in Eden, as soon as God had 
established marriage, he fortified it by the institution 
of the Sabbath. These two earliest and most funda- 
mental institutions of human society, that come to us 






ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 229 

from the days of man's lost innocence, are to-day the 
two greatest helps for its restoration, and are still in- 
separably interlocked in destiny. Only by the help of 
the home can the Sabbath be perpetuated ; only by 
the help of the Sabbath can the home be preserved. 

Who can not see that the Sabbath, by its restf ulness, 
by its stirring of best thoughts, is calculated to wash 
away the family discords of the week, between hus- 
band and wife, between father and son, which other- 
wise might grow into divorce or disgrace ? 

Sabbath laws are closely related to laws of marriage 
and divorce, with which they co-operate in preserving 
the homes of the land. Unless work and pleasure are 
legally suspended on one day in each week, so that 
men will naturally spend that day with their families, 
of whom many of them see very little at any other 
time, marriage fails of its highest purposes, and 
divorces are promoted by the absence that conquers 
love. There are few divorces in Sabbath-keeping 
families ; but in France, when the Sabbath was 
abolished, there was one third as many divorces as 
marriages. 

Only good homes can make a strong and enduring 
nation, and only in Sabbath-keeping countries can 
such homes be established and continued. Emma 
Louise Barr says of German homes : " In the general 
home life we fail to detect any of the marks so 
familiar in the American Christian home. And all of 
these are in name Christian homes, for it is a nation 
of church members. The Bible is seldom seen ; 
hymns rarely, if ever, sung or played ; family worship 
unknown. The sewing and knitting and buying and 
selling are not suspended to hallow the Lord's-day." 
Professor von Schulte says there is in Germany an 



230 * THE SABBATH FOR MAN. 

entire lack of religious home culture. In 1878, when 
a bill was before the Imperial Parliament of Germany- 
providing that, except in cases of necessity, manu- 
facturers may not compel their workmen to labor on 
Sundays and festivals (a bill which did not pass), a 
Jewish Liberal deputy, Dr. Lowe of Berlin, said : "I 
have had occasion in my career as a physician to visit 
more tiian nine thousand workmen who worked on 
Sundays in their shops or at their homes, and I have 
it on proof that the Sunday labor has the most disas- 
trous effect. In their homes slovenliness and discord 
reign / tlie life of the wi7ie shop has supplanted the 
family life." 

In every land it is so in Sabbath-breaking homes. 
At Boston a woman who had been left a widow with 
four little children said : " I lived ten years with that 
husband, sir, and I never knew him to have a sober 
Sunday." 

The man who breaks the Sabbath breaks up at 
the same time the peace and purity of his home. 
" Honor thy father" and " Remember the Sabbath 
Day, to keep it holy," stood close together in the 
Law. Why should a man whose example teaches his 
son to despise the Fourth Commandment expect him 
to keep the Fifth, which rests on the same authority ? 
Where the Sabbath is not " remembered," parents are 
seldom " honored, " and when a boy has learned to 
break these commands, it is not strange that in many 
cases he goes on to break others, until Sabbath-break- 
ing leads to heart-breaking. 

The mother element in training a family is not 
enough. The father element is also needed, and this 
can not be effectually given without a legally-protected 
Sabbath, the home day of the nation. 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 23 I 

Biography underscores the words of Chalmers : 
In every Christian household it will be found that the 
discipline of a well-ordered Sabbath is never forgotten 
among the other lessons of a Christian education." 

Even in families that are not religious, the Sabbath 
is an ally of harmony and of conscience, when it cen- 
tres, not around the saloon, but the home. 

6. Sabbath laws are consistent with liberty in the same 
way as other laws which are enacted for the mutual 
protection of capitalists a?id laborers.™* 

Even the infidel legislators of France, after repeal- 
ing the Sabbath laws in 1880, found it necessary to 
require employers to allow working-women and 
working-children one day in seven for rest, although 
they refused to specify the Sabbath as the day for such 
protected rest, or to include working men. Anti-Chris- 
tian associations of workingmen in France and Ger- 
many, and an anti-Sabbath convention in the United 
States, 73 have made the right to such a rest a plank in 
their infidel platforms. In spite of their antagonism 
to the religious elements of the Sabbath, they call for 
Sabbath laws to the extent of protecting the laborer's 
Sabbath rest. Seventh-day worshipers agree with 
these infidel associations and the great body of 
workingmen that every one should have the oppor- 
tunity to rest one day in seven — differing only as to 
the day of the week to be chosen. 

" Is there really any great difference between the 
feverish, intense desire for the acquisition of wealth 
which has become an American — shall we say vice, or 
call it virtue ? — and the greedy acquisitiveness of the 
Hebrew, which induced the most ancient, if any should 
doubt him to be the wisest, lawgiver of the world to 



232 THE SABBATH FOR MAN. 

insist so strenuously on the day of rest ? . . . Is the 
slave more helpless than the laborer, the clerk than the 
overseer, ay, the employer 575 himself, under the crush- 
ing power of competition in the struggle for existence 
and the acquisition of wealth?" 848 Employers, by the 
aid of managers and clerks, could sometimes get a day 
of rest without the help of Sabbath laws, and therefore 
such laws, as far as cessation of labor is concerned, 
have always been pre-eminently laws for workingmen. 
The reasons given by Moses, whom Henry George 
calls " the first labor agitator," for the Sabbath law 
proclaimed at Sinai — the first law ever enacted for the 
special benefit of workingmen — were, " that the son of 
thy maidservant and the foreigner may draw breath"; 
" that thy manservant and thy maidservant may rest 
as well as thou/' 74 They were also urged to observe 
the law by an . appeal to the memory of their own 
hardships as Sabbathless servants in Egypt. 

"The first laws upon the observance of Sunday are 
especially in the interests of the working classes."' 
That of Constantine "forbade other labors than those 
of the fields on Sunday, and all civil public acts except 
emancipation." 276 The Sabbath laws of Charlemagne' 85 
and Alfred evince the same interest in the toilers. 
Even now, the only barrier between laborers and the 
slavery of ceaseless toil is the Sabbath. 

" Yes, child of suffering, thou may'st well be sure 
He who ordained the Sabbath loves the poor." 76 

In a certain coal-mine in England there is a curious 
formation that is called the " Sunday stone." There 
is limestone in the mine, and the water that trickles 
down constantly carries with it this limestone, and all 
along the bottom of the pit it is continually making a 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 233 

layer of white, which gradually hardens into stone. 
But when the miners are working and the coal-dust is 
flying about, it mixes with the limestone, and there is 
a black layer formed. Day and night are shown as 
clearly as possible by the black and white layers, but 
the Sabbath is marked by a white layer three times the 
usual width, as a threefold rest, except when the miners 
work on that day and so turn their white day black. 
A little boy who spent his days from the early morning 
twilight until the evening in the darkness of a coal- 
mine, and never saw the sun except on the Sabbath 
day, said, suggestively, " I think they call it Sunday 
because the collier boys can see the sun all day long 
on that day." Workingmen may well beware lest 
their desecrations of the Sabbath shall cause its eclipse, 
as in other lands where Sunday pleasures have led to 
Sunday work. 

There is no law for regulating the relations of 
capital and labor so important as a well-enforced 
Sabbath law. Such a day brings the capitalist into 
the court of conscience, and checks his tendencies to 
injustice. Such a day causes rich and poor to meet 
together on the platform of religious equality, "both 
children of the same dear God," and so softens the 
asperities of their relations. Such a day checks the 
vices that are the very roots of the workingman's 
poverty and discontent, and gives him time for that 
culture of brain and heart that will change him from a 
hater of capital to become a capitalist himself — a change 
constantly occurring among Sabbath-keepers. The 
workingmen may be sure they will get land sooner by 
Sabbath-keeping and self-improvement than by social- 
ism and assassination. Patriots and Christians should 
use the press and platform more diligently than they 



234 THE SABBATH FOR MAN. 

have been used, to prove to workingmen the value as 
well as the obligation of their Sabbath. 

If any one objects to an appeal for Sabbath observ- 
ance based in part on its earthly utility, it may be re- 
plied that the Bible affords abundant precedent for 
showing men that " God's commandments are not 
grievous," but " have promise for the life that now is 
as well as for that which is to come." 

The United States should not forget that the riots 
of 1877, which threatened the peace and prosperity 
of the country, were carried on by workingmen whom 
rich corporations had been allowed to rob of their 
Sabbaths. A boatman, whose Christian master had 
required him to work on the Sabbath, and who had 
therefore been unrestrained in his vicious tendencies, in 
his dying moments said to his master, who, at that late 
hour, sought to speak to him about religion : " You 
forced me to break one of God's commandments, 
and when I broke one I thought there was little 
use in trying to keep the others." 77 Another inci- 
dent for Sabbath-breaking employers to ponder is 
the following : " The crew of an American vessel in 
harbor was ordered by the captain to labor on the 
Sabbath in preparation for a voyage. They refused, 
assigning as a reason their right to rest on the Sab- 
bath while in the harbor, and to attend to the ap- 
propriate duties of that day. The captain dismissed 
them and attempted to procure another crew. He 
applied to several, who refused. He then met an 
old sailor and asked him if he would ship. ' No !' 
' Why not ?' ' Because a man who will rob the 
Almighty of His Day, I should be afraid would rob 
me of my wages.' The captain could not find a crew, 
and on Monday was glad to take the old one. They 






ARE SABBATH LAWS CONSISTENT WITH LIBERTY { 2$$ 

engaged again, and showed by their conduct that the 
keeping of the Sabbath had fitted them the better for 
the duties of the week." 78 

Let Great Britain and the United States cherish and 
enforce, as the best of all remedies for the conflict be- 
tween labor and capital, their Sabbath laws. 

The Sabbath is needed also to regulate the relations 
of workingmen to each other. Without it, their plans 
of co-operation, which depend on mutual confi- 
dence, and that in turn on conscience, can not be 
carried out. Workingmen who use the Sabbath chiefly 
for the business meetings of their trades-unions, and 
for money-making picnics, can not fairly expect to 
develop sufficient conscience or character in their 
fellows to risk their money with them. By their 
secularizing of the Sabbath, workingmen are girdling 
the tree that shades them. It is passing strange that 
those labor unions which meet regularly on the Sab- 
bath and use it for corporate money-making by work- 
ingmen's excursions and otherwise, do not see that 
corporations of capitalists have an equal right to use 
the Sabbath for money-making by keeping their fac- 
tories going. 

It is a further reason why workingmen especially 
should keep the Sabbath, that otherwise they inevi- 
tably rob some of their fellows of their Sabbath rest. 
If one workingman will buy on Sunday, another must 
sell. If one travels, another must lose his Sabbath to 
serve him. If one will be shaved, another must slave. 
Trades-unions try to shorten the hours of labor by 
early closing on week-days. Friends of the Sabbath 
add to that and the Saturday half-holiday, an effort to 
lessen the hours of work still more largely and effect- 
ually by stopping Sunday trade and Sunday travel. 



236 THE SABBATH FOR MAN. 

The Golden Rule as well as the law requires the 
workingman to avoid spending the Sabbath in such a 
way as to interfere with the Sabbath rest of his fellows. 
Sabbath laws are, then, consistent with liberty in the 
same way as other laws for the mutual protection of 
capital and labor. 

7. Sabbath laws are consistent with liberty in the 
same way as other laws for the prevention and pun- 
ishment of crime.™ 

" The object of Sabbath laws is not so much to regu- 
late private action as to preserve public order." 79 
Sabbath laws are injunctions against disturbers of the 
public peace, to prevent destruction of property and 
life, and so the New York Sabbath law of 1788 was 
very properly named " An Act for Suppressing 
Immorality." Judge Allen, of the Supreme Court of 
New York, in sustaining one of the Sabbath laws, said : 
" The act complained of here compels no religious 
observance, and offences against it are punishable, not 
as sins against God, but as injurious to and having a 
malignant influence on society. It rests upon the 
same foundation as a multitude of other laws upon our 
statute book, such as those against gambling, lotteries, 
keeping disorderly houses, polygamy, horse-racing, 
etc. . . . The laws of the State and the require- 
ment of religion may in some instances coincide. 
Thus, each forbids murder, stealing, incest. But the 
law forbids these, not as offences against God, but as 
crimes against man. The law has to do with the rela- 
tions of men to each other, and not with the relations 
of men to God." 819 In the language of Hon. R. W. 
Thompson, ex-Secretary of the Navy : " Nobody will 
question the right of society to demand, for its own 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 2$? 

protection, that there shall be laws to prohibit those 
things which are calculated to demoralize it, because 
demoralization, if unchecked, has always and inevitably 
led to destruction." 818 Daniel Webster rightly be- 
lieved the Sabbath the bulwark of our liberties, be- 
cause the bulwark of morality. 80 It is enough, there- 
fore, to justify the prohibition of public amusements 
and excursions on Sunday, that " it has been 
found that where the Sabbath is perverted to mere 
pleasure and recreation, more drunkenness keeps 
up the orgies of hell, more foul immoralities rot 
into society, more revelry and carousal and fighting 
debase mankind, more crime riots, and more blood 
reddens the earth on that day that God commands to 
be kept holy, than on any other day of the week." 81 

Apart from all reasons previously given, it would be 
sufficient justification of Sabbath laws that enforce 
rest and quiet, and forbid public trade and amuse- 
ments, and protect public worship, that it has been 
found that when such laws do not exist or are not en- 
forced, far more crimes are committed on the Sabbath 
than on any other day of the week, while it has also been 
found that where such laws do exist, and are even mod- 
erately enforced, there are fewer crimes on the Sabbaths 
than on other days. 

That one sentence has argument enough to vindicate 
Sabbath laws, Biblical and civil. 

A man came very near being drowned because the 
rope they threw him was too long. He caught it 
easily, but it tangled his feet and hands as he tried to 
swim, and he was finally drawn on board the rescuing 
boat almost lifeless. " Shorten the rope" was the 
cry, and not quite too late. Some of those who are 
floundering in doubts about the rightfulness or utility 



238 THE SABBATH FOR MAN. 

of the Sabbath laws will be tangled or drowned, if we 
throw them at first, in books and sermons, a long argu- 
ment reaching from Creation to the present, but may 
be rescued by this short and strong line — vice and 
crime increase wherever the Sabbath is desecrated, 
and diminish wherever it is well observed ; therefore 
the Sabbath laws should be retained and enforced. 

The Havre Chamber of Commerce (Dec. 21, 1870) 
said : " The Sunday rest is not only a Divine law, but 
is most imperatively demanded by mental and moral 
hygiene. Men the most actively engaged in political 
affairs agree with moralists and men of science in 
demonstrating the accord of this law of nature with 
the laws of a sound political economy." 82 

Judges have "maiden circuits" only in districts 
where the Sabbath is strictly kept. Such " maiden 
circuits" are not infrequent in Scotland, Wales, and 
North Ireland. 

In December, 1882, when the Sabbath laws were for 
two weeks vigorously enforced in New York, the re- 
porters of The Tribune found everywhere among the 
police the report that these Sabbaths had been the 
quietest they had eve*r known. The Tribune itself said, 
on the Monday following the first Sabbath : ' * It is many 
years since the city has presented so quiet an appear- 
ance as it did yesterday and last evening. . . . The 
streets of the city, except for the frequent cars, were as quiet 
as those of a country village. The law was very generally 
respected. ... A rural visitor, who had the usual 
idea prevalent in the country in regard to the wicked- 
ness of the metropolis, while walking down Broadway 
yesterday remarked : ' Why, it's just as quiet here as 
in Garden Street in our village. ' This remark would 
apply to nearly all the streets in the city yesterday" 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 239 

On the other hand, Prof. Curtis, of Chicago, quotes 
standard German authors, who say of their Sabbathless 
land that the larger proportion of criminal and dis- 
graceful acts is committed on Sunday, such as im- 
morality and drunkenness. Many a maiden has lost 
her virtue on that day ; many a youth has seized the 
murderous knife. Most of the suicides occur on " blue 
Monday." 83 It is a significant commentary on- the 
moral influence of the Continental Sunday as com- 
pared with the British, that while the percentage of 
illegitimate births in London, a few years since, was 
only four per cent, in Paris it was thirty-four per 
cent ; in Brussels, thirty-four per cent ; in Monaco, 
forty-nine per cent ; in Vienna, fifty-four per cent ; in 
Rome, seventy-two- per cent. 84 

In 1832 the special Sabbath Committee of the Eng- 
lish House of Commons, 792 after much investigation, 
said in its report : " It appears in evidence that in 
each trade, in proportion to its disregard of the Lord's- 
day, is the immorality of those engaged in it." 85 

Another significant item of evidence against the 
Continental Sunday is that contemporaneously with 
its partial introduction in the larger cities and the 
'* New West" of the United States, crime has in- 
creased, until the number of deaths by violence, very 
many of them on the " free Sunday," is greater in 
proportion to the population than in any country 
of Europe, except Italy and Spain. 88 Sabbath-break- 
ing is not the only cause of this epidemic of crime, but 
it is clearly a leading one — the chieftain who rallies in 
his train, drunkenness, corrupt reading, dishonesty, 
unchristian sentimentality, and leniency.' 

These and thousands of other facts, as horrible as 
they are familiar, illustrate Blackstone's statement ; 



240 THE SABBATH FOR MAN. 

" A corruption of morals usually follows a profanation 
of the Sabbath." 87 

The same statement is further illustrated by many 
testimonies I have collected from judges, prison chap- 
lains, and others familiar with criminal affairs, unani- 
mously testifying that one of the first steps toward the 
prison cell is Sabbath-breaking. 

A man who had committed murder was tried, found 
guilty, and sentenced to be hanged. A few days 
before his execution he drew upon the walls of his 
prison a gallows with four steps leading up it. On the 
first step he wrote, Disobedience to parents. On the 
second step, Sabbath-breaking. On the third step, Gam- 
bling and drunkenness. On the fourth step, Murder. 

That picture epitomizes the testimony of all who 
deal with crime. " When Hogarth, who is so cele- 
brated for his striking delineations of human life and 
manners, wished to give a portraiture of a veteran 
criminal, he made him commence his career as a boy 
lolling on the tombstone of the churchyard on the 
Lord's-day. " 8b Justice Strong, of the United States 
Supreme Court, has said : " Those who have observed 
the administration of criminal law or been familiar 
with prison discipline have often heard the sad con- 
fession of a convicted criminal, that his career down- 
ward commenced with Sabbath-desecration." 818 Judge 
Hale once said that of those who were convicted of 
capital crimes while he was upon the bench, he found 
very few who would not confess, on inquiry, that 
they began their career of wickedness by neglect of 
the Sabbath." S. Cutter, agent of the New York 
Prison Association, writes me : " Sabbath desecration 
is almost always connected with crime and is the fore- 
runner of it." 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 24I 

Of one hundred men admitted to the Massachusetts 
State Prison in one year, nine out of ten had been 
habitual violators of the Lord's-day and neglecters of 
public worship. The keeper affirms that hundreds of 
convicts have lamented their desecration of the Sab- 
bath as the first and fatal step of their downward 
progress to ruin. The chaplain, Rev. J. VV. F. 
Barnes, writes me, in response to inquiries : " When 
a man comes to prison who has been a church-goer, it 
makes a sensation. Why should it do so, saving for the 
reason that the idea of a church-goer and the idea of a 
criminal are so totally unlike ? The overwhelming 
majority of criminals hereabouts are Roman Catholics. 
They have holiday instead of holy day after mass." 

Similar testimony as to the relation of Sabbath- 
breaking to crime is given by Rev. J. G. Bass, chap- 
lain for twenty years of the King's County Peni- 
tentiary, in Brooklyn, and many others. 89 

The Thirteen Club of New York are seeking to prove 
that thirteen is not an unlucky number, but they will 
not do it by holding their convivial gatherings, as they 
do, on the Sabbath, for it is already proved that Sun- 
day pleasuring is unlucky, physically, financially, and 
morally. 

Now we begin to understand what is meant by 
the "free Sunday" which liquor-sellers and the French 
apes in British and American <v society" demand in 
the name of the workingman. The "free Sun- 
day," wherever found, proves to be a Sunday free 
from religion, free from rest, free from mental cult- 
ure, free from moral improvement, and free for 
employers to keep their employees at work. It is 
significant that the surplusage of this "free Sunday" 
in the United States is coincident with an alarming 



242 THE SABBATH FOR MAN. 

shortage of honest men. " Free Sundays" and a free 
way of appropriating the property of others have grown 
together. It is hardly to be wondered at that those who 
have freed themselves from the Sabbath should also 
have freed themselves from the old-fashioned morality 
which it supported, and so invented the new ethical 
code, which is "earthly, sensual, devilish" — "Great 
private vices may coexist with great public virtues." 

I have received from more than a hundred and fifty 
persons answers to the following printed question : 
In your observation, have those who have for five 
years or more engaged in secular employments seven 
days in the week lost by so # doing, either in health .or 
morals? A German pastor answers, "Yes, they and 
their children." A manufacturer answers, " Little 
morals to lose; health damaged." .Another says, 
'When Christians consent to work for railroads or 
other corporations, their religious life usually fades out 
in a short time, and sometimes even their morals 
surrender." In short, it is the almost unanimous 
testimony of city missionaries, doctors, manufacturers, 
and ministers, that those who spend seven days a week 
in secular work lose in physical, mental, and moral 
health. 

Not only workingmen but all others suffer moral loss 
by neglect of the Sabbath. " In New England," says 
an ex-mayor of one of its leading cities, " I am confi- 
dent that a man will lose credit in business circles, and 
moral standing in society, by the habitual non-observ- 
ance of the Sabbath." This sentiment is echoed by a 
wealthy New York merchant, who writes me, "From 
what I know I would rather do business with those 
who rest one day in the week." 

That which underlies these two opinions is the well- 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 243 

known relation between neglect of the Sabbath and 
looseness of character. Not that all who disregard 
the Sabbath are immoral, but that all of the immoral 
trample on the Sabbath. In the language of Mr. 
Cutter, of the New York Prison Association, " Men 
lose by working seven days in a week, both in self- 
respect and in money, and run into excesses by which 
their health suffers, but their morals first." 

Who can measure the moral restraint upon working- 
men and working-women, who are separated from their 
children most of the week-day time, of the Sabbath 
spent with their guileless little ones, whose innocence 
reproves them, and rouses longings to be purer, if only 
for the sake of the children, who will otherwise be 
dragged down into wrong-doing by parental example ? 
Beautifully has some anonymous poet painted the 
influence upon older hearts of the children, without 
whom and the Sabbath for feeling their power 

" The sterner souls would grow more stern, 
Unfeeling nature more inhuman, 
And man to stoic coldness turn, 

And woman would be less than woman." 

The dangerous classes would grow more dangerous 
but for the Sabbaths with the children — the 

" Little hands on breast and brow 
To keep the thrilling love-chords tender." 

Count Montalembert, one of the most eminent 
French statesmen, once wrote : " Men are surprised 
sometimes by the ease with which the immense city of 
London is kept in order by a garrison of three small 
battalions and two squadrons ; while to control the 
capital of France> which is half the size, forty thou- 



244 THE SABBATH FOR MAN. 

sand troops of the line and sixty thousand national 
guards are necessary. But the stranger who arrives in 
London on a Sunday morning, when he sees every- 
thing of commerce suspended in that gigantic capital 
in obedience to God ; when, in the centre of that 
colossal business, he find silence and repose scarcely 
interrupted by the bells which call to prayer, and the 
immense crowd on their way to church, then his 
astonishment ceases. He understands that there is 
another curb for a Christian people besides that of 
bayonets, and that where the law of God is fulfilled 
with such a solemn submissiveness, God Himself, if I 
dare use the words, charges Himself with the police 
arrangements." 90 

The riots of 1877, carried on mostly by Sabbathless 
workingmen, are likely to be repeated unless the nation 
more generally enlists for its protection the only ade- 
quate police, the moral restraint of quiet Sabbaths. A 
New York millionaire, being asked why he did not build 
himself a large palace like Van derbi It's,- replied, " I do 
not wish to have a home that can be found so easily 
when the tigers break loose." Cincinnati has felt the 
touch of its ten thousand tigers. New York, as has 
been recently shown, has eighty thousand of them — 
men who have nothing to lose financially by disorder, 
and everything to gain by it. Nothing can keep these 
tigers in check save the restraint upon them and their 
children and their employers and their rulers, of quiet 
Sabbaths : nothing less than one day of such enforced 
quiet as will at least give them the opportunity to 
ponder what Daniel Webster said was the grandest 
thought that ever passed through his mind — " in- 
dividual responsibility to God." A great statesman is 
reported to have said to one who sought of him an 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 245 

interview concerning secular matters on the Lord's- 
day, " I must keep one day to realize what I am, and 
whither I am going." 

The Sabbath is a nation's chief of police. In the 
language of Justice Strong, then, " There is abundant 
justification for our Sabbath laws, regarding them as a 
mere civil institution, which they are, and he is no 
friend to the good order and welfare of society who 
would break them down, or who himself sets an ex- 
ample of disobedience to them. They appeal to each 
citizen as a patriot, as an orderly member of the com- 
munity, and as a well-wisher to his fellow-men, to 
uphold them with all his influence, and to show re- 
spect for them by his conduct and example." 818 

The Communists of France are reported by the 
Scotch missionary, Dr. McAll, whom the police recog- 
nize as their " faithful ally in keeping the peace," as 
saying that they would have made no outbreak in the 
recent war if the gospel had previously been preached 
to them. 91 

Mr. Beecher, who holds Sabbath views far from 
strict, nevertheless says of Sunday saloons : " In them 
indolent men hatch out treasons against society, load 
down the Monday court calendars with crime, and de- 
velop into enemies of the law, soiling men and tempting 
children. It is right to shut them up on Sunday, and 
on any day. But on Sunday especially, for then they 
are nests of devils, impeding the prosperity of the 
community. It is in the interests of order, of peace, 
of protection of life and property, to close them on 
Sunday as on election-day. Public sentiment should 
make the work easy and thorough. Policemen should 
not be made catspaws to pull the chestnuts out of 
the fire, In the community all men should support 



246 THE SABBATH FOR MAN. 

their efforts. There would be no difficulty then." It 
is chiefly from these nests of devils that the cry against 
Sabbath laws is heard. " The Sabbath must go" is 
mostly a hoodlum cry, loudest among the lowest. 
This fact was unconsciously emphasized in 1882, when 
a meeting in Cooper Union in the interests of the Sab- 
bath was interrupted by fifty unwashed Socialists, who 
noisily rose during a speech by Judge Noah Davis 
and followed their leader out of the hall, like a tableau 
of Falstaff's ragged recruits. " The meeting," said 
The Observer, " brought out the grand fact that the 
opposition to Sunday laws comes from the lowest and 
vilest class of the community, men who are opposed 
to all law, human or divine." 

The few respectable .men who oppose Sabbath laws 
may well suspect the correctness of their opinions 
when they see into what company they bring them. 

In the early days of Christianity it was charged by 
the pagan writers that the Lord's-day was to Chris- 
tians a day of concealed impurity and crime. Not 
Justin Martyr and Tertullian only, but history yet 
more strongly has proved that the relation of a well- 
kept Sabbath to crime is that of preventive, not incen- 
tive. 

Morality is advanced by such a period of rest, not 
only for the reasons already named, but also because 
it gives the bodily powers opportunity for recupera- 
tion, when otherwise they would cry out for the 
stimulation of alcohol and lead to intemperance. As 
John Foster has said, "The Sabbath is a remarkable 
appointment for raising the general tenor of moral ex- 
istence." 

" History shows that the nations which have been 
strict without narrowness in the observance of the 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 247 

Sabbath have had the purest morals, and have clung 
to their faith in times of religious decay." 92 

Sabbath laws, then, are consistent with liberty in the 
same way as other laws for the prevention of vice and 
crime. 

8. Sabbath laws are consistent with liberty in ' the 
same way as other laws for the protection of institutions 
deemed by the majority of the people important to the 
zvelfare of society, such as the setting apart of the Fourth 
of July and the Twenty-second of February for the 
culture of patriotism. 6S0 

Many of the foreign one seventh of the population 
of the United States have no interest in the national 
holidays, and would prefer to pay their notes that come 
due on the Fourth of July on that day rather than on 
the previous one. They would also like to use the 
banks and courts on that day, and to be able to find 
public servants in their offices. But few of these 
guests would say that it was inconsistent with liberty 
for the native majority of the population to set 
apart these days for lessons in liberty. 

Most of this native majority, with a third of the 
foreign population added, have another institutional 
day whose observance they regard as essential to the 
preservation of the Republic — the Sabbath. 

Liberty forbids them to enforce upon any one the 
religious features of the day. Church-going is not re- 
quired by any of the State laws. Seventh-day Advent- 
ists argue that our present Sabbath laws are moving 
toward compulsory church-going ; but history shows 
that they have all moved from it. Charlemagne seems 
to have originated it, long before the Puritans. All 
Sabbath laws once required it ; now none. Liberty 



248 THE SABBATH FOR MAN. 

allows the majority no right, and it has no disposi- 
tion, to enforce its religion upon others. But in- 
asmuch as more than three fourths of the popula- 
tion of the United States are members or adherents 
of Christian churches, and so accustomed to set apart 
the first day of each week for rest and religion ; and 
inasmuch as it is the conviction of this majority that 
the nation can not be preserved without religion, nor 
religion without the Sabbath, nor the Sabbath without 
laws, therefore Sabbath laws are enacted by the right 
of self-preservation, not in violation of liberty, but 
for its protection. " They aim simply to protect from 
disturbance those who observe the Sabbath as a day 
of rest and worship." 93 Justice William Strong, of 
the Supreme Court of the United States, said in a 
speech at Washington : " The majority of our people 
are firm believers in the Christian religion and wor- 
shipers of God on the Sabbath. Wherever gathered 
together, they have a right to protection against dis- 
turbers and a right to worship God ; ay, as -good a 
right as to enjoy any portion of their property." 818 

These Sabbath laws are not Puritanical. If they 
were, it would no more be a valid argument against them 
than it is an argument against the American Constitu- 
tion, its common schools, and its homes, that they are 
of Puritan origin. But the main features of American 
Sabbath laws came from the predecessors and the per- 
secutors of the Puritans. If there was to-day in the 
United States less reading of romance and more of 
history, speakers would be laughed down for their 
ignorance whenever they quote the "blue laws," ex- 
cept as a fiction. 321 If the old law requiring people to 
go to church is Puritanic, how did it happen to be 
found on the books in so anti-Puritan a State as South 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 249 

Carolina ? Before the word Puritan was invented, 
England had Sabbath laws forbidding labor, trade, 
festivities, games, and sports, and requiring church- 
going, 294 and from these ante-Puritan laws, which were 
in force in America up to the Revolution, the Sabbath 
laws of the United States were chiefly patterned. Un- 
puritan English rulers and law-makers long ago 
recognized that the prevailing religion had a right to 
protection on its day of worship, but carried the law 
too far in requiring church-going, which requirement 
the nineteenth century has canceled on both sides of 
the sea. 94 But the nineteenth century, so far from 
canceling, confirms the essential features of Sabbath 
laws, by re-enacting and reaffirming them in the legis- 
lative and judicial assemblies of its most enlightened 
nations. 

In a monarchy the chief perils are from without ; in 
a republic the only peril is of inward corruption. The 
republics of Rome and Greece and Spain, and the 
former one in France, all died, not of wounds, but of 
moral cancer. The devil can not cast a republic down 
from its high estate by any external blow. He can 
only say, "Cast thyself down." If he can persuade 
the people to adopt the holiday Sabbath, and put the 
saloon and the shop in place of the home and the 
church ; if he can stop the Sabbath's weekly diffusion 
of intelligence and conscientiousness, and put frivolity 
and greed in its place, he will at length raise up a peo- 
ple among whom ballots will be given in exchange for 
beer and bank-bills. Even a Jew does not care to sell 
goods on credit in a town where there are no churches. 
Who would want to invest his property or to rear his 
family in a Sabbathless republic, with liberties as im- 
perfect and as uncertain as those of France, whose 



250 THE SABBATH FOR MAN. 

political volcano is liable to eruption at any moment ? 
Burke said it was easy to have freedom and to have a 
government, but to have a free government was very 
difficult. 

;< Without religious sanctions," says Professor Gold- 
win Smith, " men have never been able to live under 
a government of law." And, we may add, that with 
them a good government may live forever. In the 
words of Earl Russell : " There is no necessity in the 
nature of things that nations should die. History 
points to no people which, while strong in faith, in 
reverence, in truthfulness, in chastity, in frugality, in 
the virtues of the temple and of the hearth, has sunk 
into atrophy and decline. We may decide, therefore, 
that, so long as moral energy fails not, the life of the 
nation will not fail." 

General morality is one of the necessities of life to a 
popular government, and such morality has never yet 
been secured except through churches and Sabbaths. 
Popular government can not live by bread alone : it 
must have also' morality and religion. " Despotism 
may govern without faith," said De Tocqueville, 
" but liberty can not." 95 It was the conviction of this 
truth that forced Mirabeau, the eloquent orator of the 
French Revolution, to exclaim, " God is as necessary 
as liberty to the French people." Another French- 
man, La Place, wrote : " I have lived long enough to 
know, what at one time I did not believe, that no 
society can be upheld in happiness and honor without 
the sentiments of religion." 

These utterances have double force coming from 
France, the only nation that, having received the Sab- 
bath, has ever legally and deliberately murdered the 
messenger of God, and thus crushed the religious in- 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 25 I 

stinct of the people, which it did at the Revolution by 
appointing a tenth-day rest, thus bringing on the 
wre'ck of liberty in a "reign of terror." Neglect of 
Sabbath rest produces not only personal but political 
insanity. De Tocqueville said to an American, when 
the American Sabbath was stricter than it is now, 
M France must have your Sabbath or she is ruined." 
It might be added that America must restore her 
Sabbath or she is ruined. 

The venerable historian, Hon. George Bancroft, in 
1884 wrote to the New York Christian Advocate his 
conviction of the inseparableness of liberty and re- 
ligion, as follows : " Certainly our great united com- 
monwealth is the child of Christianity ; it may with 
equal truth be asserted that modern civilization sprung 
into life with our religion ; and faith in its principles 
is the lifeboat on which humanity has at divers times 
escaped the most threatening perils." 

Religion is, then, necessary to the preservation of 
the State ; but is the Sabbath necessary to the preser- 
vation of religion? Voltaire answers : "There is no 
hope of destroying the Christian religion so long as 
the Christian Sabbath is acknowledged and kept by 
men as a sacred day." The reverse is also true, that 
there is no hope of preserving it in any community 
where the Sabbath is not observed. Even a clergy- 
man, visiting in Venice, who had lost his reckoning of 
days, found through an American friend whom he met 
at evening that he had unconsciously spent a Sabbath 
in sight-seeing, having observed no closing of shops or 
cessation of work or amusement to suggest that it was 
a Holy Day. This gives point to Calvin's saying that 
" if the Lord's-day was abolished the Church would 
be in imminent danger of convulsion and ruin." 



252 THE SABBATH FOR MAN. 

At a recent gathering of Lutherans, in Germany, Dr. 
Bauer, court preacher, began an address with the 
strong assertion that though Dr. Luther had declared 
the doctrine of justification by faith to be the doctrine 
of a standing or falling Church, he could not regard 
the sanctification of the Sabbath as any less a ground 
pillar of the Church and of our whole social life." 

Dr. Mark Hopkins, in an able address on " The 
Sabbath and Free Institutions/' 815 has laid down and 
proved the following propositions : " (i) A religious 
observance of the Sabbath would secure the perma- 
nence of free institutions. (2) Without such observ- 
ance such permanence can not be secured. (3) That 
the civil, as based on the religious, Sabbath is an in- 
stitution to which society has a natural right precisely 
as it has to property." He declares that there has 
been no instance of a people that kept the Sabbath 
that has not been free. He shows from history that 
" God has joined liberty with the Sabbath," that the 
Bible is God's educator for the conscience, and that 
the Sabbath is His appointed school-day for the race. 
History authorizes us to add that mental education is 
not enough to make good citizens. Ninety-four per 
cent of the criminals of New York State are able to 
read. Although ignorance is the handmaid of vice, 
as learning is of piety, yet no degree of intellectual 
.education can counteract the evils resulting from a 
lack of the moral education which the Sabbath affords. 
" No republic has yet perished in which intelligence 
was not more general and higher at its overthrow than 
at its founding." 9 " Free governments can not go on 
without morality. In the words of Franklin, '.' What 
are laws without morals ?" And, we may add, Whence 
shall we get morals except from religion ? 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 253 

Let Washington answer both questions. He says : 
" Reason and experience both forbid us to expect that 
national morality can prevail in exclusion of religious 
principle." 97 To this agree the words of Justice 
McLean, of the Supreme Court of the United 
States : " Where there is no Christian Sabbath, there 
is no Christian morality ; and without this free insti- 
tutions can not long be sustained." 98 Hon. John 
Randolph Tucker, M.C., of Virginia, has ably en- 
forced this same great truth : " Ah ! my friends, 
break down the fence of Christianity, and liberty and 
law and civilization will perish with it. I wish to 
testify my belief, that the institutional custom of our 
fathers, in remembering the Sabbath day to keep it 
holy, as the conservator of their Christian religion, is 
the foundation of our political systemj and the only 
hope of American freedom, progress, and glory. Just 
in proportion as man is governed by his sense of right 
and duty, or by the religious principle in some form 
or other, he is capable of and fitted for duty. . But, 
on the other hand, in proportion to his disregard of 
moral law, or the law of conscience, does the need 
of external power increase. Liberty must grow less, 
and power tend to despotism. When the consti- 
tution and laws of a country, therefore, protect re- 
ligion, they conserve that internal power over the 
man which saves liberty and makes despotism impos- 
sible." 818 

Sir John Sinclair wrote an essay against what he 
then considered a too strict and Puritanical observ- 
ance of the Sabbath in Scotland. His friend, Dr. 
Adam Smith, although himself the apologist of 
Hume, said to him, "Your book, Sir John, is very 
ably composed, but the Sabbath as a political institu- 



2 54 TH E SABBATH FOR MAN. 

tion is of inestimable value, independently of its 
claims to Divine authority." 

Let us not call the Sabbath, in legal parlance, a dies 
non ; British and American history prove it, even as a 
political institution, the day of days. 

11 But," say some who admit that the State cannot 
be preserved without religion, nor religion without a 
Sabbath, " the Sabbath may be preserved without 
laws." France and Germany answer, " No. " Neither 
rest nor religion can use the day to advantage without 
legal protection against greed and passion. Where 
there are no Sabbath laws there is practically no Sab- 
bath. 

Sabbath laws for protecting the worshiping day of 
the prevailing religion from disturbance, then, are 
vindicated as belonging to society's laws of self- 
preservation. 

As courts have often decided, these Sabbath laws 
are not in violation of that much misunderstood article 
in the American Constitution : " Congress shall make 
no law respecting an establishment of religion or 
prohibiting the free exercise thereof." 99 President 
Charles E. Knox, D.D., of the German Seminary at 
Bloomfield, New Jersey, in a very able paper on 
' The Attitude of our Foreign Population toward the 
Sabbath," 853 urges that this amendment needs to be 
thoroughly expounded to the foreign population of the 
United States. " It should be shown to them," he 
says, " that while Congress possesses no law-making 
power in respect to an establishment of religion, it 
may and does and always has passed laws which have 
respect to religion. It may and does and always has 
passed laws in respect to those phases of religious convic- 
tion zvhich have to do with the self-preservation of the 






ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 255 

?'epublic. Whatever makes the best citizen, Congress has 
a right to prescribe. Whatever attacks the vitalities of 
citizenship Congress has a right to prohibit." 

It should be shown to them also, that while liberty 
allows no State church, and can compel no worship, 
" Christianity is a part of the common law of the 
land/' as the highest courts have often decided. 
That Christianity is interwoven with the entire struct- 
ure and history of the American government is shown 
by the following facts, among others : The Pilgrims 
founded the nation through a desire for freedom to wor- 
ship God, and especially for freedom to keep the Sab- 
bath holy. 100 The Declaration of Independence recog- 
nizes the inalienable rights of citizens as proceeding 
from God. The Articles of Confederation of the States, 
and the charter of the Northwestern Territory con- 
tained in their provisions for education and for chari- 
table and reformatory institutions a recognition of the 
laws of religion. Congress, State legislatures and 
some courts are opened with prayer. The President 
annually proclaims to the entire nation a Day of 
Thanksgiving to God for His mercies. Upon some of 
the coins of the nation is engraved an expression of 
our trust in God. Each branch of the General Govern- 
ment has its chaplain, andthe army and navy are also 
supplied with chaplains as regularly commissioned 
officers! The President, members of Congress and 
of the judiciary, governors of States, legislators, and ' 
other officials, are sworn into office in the use of the 
Bible .and by an appeal to ^the God of Christians, 
Witnesses before courts of law are required to make 
oath in the name of God that they will tell the truth. 
Churches and property used exclusively for purposes 
of worship are exempt from taxation. Ordained min- 



256 THE SABBATH FOR MAN. 

isters of the gospel are declared to be competent to 
solemnize marriage. The State provides religious 
instruction for the convicts in its prisons and for 
the youth in its reform schools. Wherever public 
schools have been established, instruction in Christian 
morality has been enjoined. Nearly all the States pro- 
hibit secular labor, noise, and confusion on the Sabbath, 
and (with certain recent exceptions) have always held 
that all civil contracts made upon that day are void. 
The federal laws of the United States also recognize 
the Sabbath by forbidding distilling on that day, and 
by intermitting the studies in the national academies, 
and by counting out the Sabbath from the ten days 
allowed the President for signing an act of Con- 
gress. 101 

American Sabbath laws do no injustice to those 
emigrants who do not believe in quiet Sabbaths ; 
first, because they knew or might have known before- 
hand of the existence of these laws, and are under no 
compulsion to come or remain unless they can do better 
in their adopted country with the Sabbath laws than 
elsewhere without them ; second, because the Sabbath 
laws are one of the chief forces that make America a 
good place to emigrate to ; third, because the nine 
tenths of the people who have tested the personal and 
political value of the British-American Sabbath have 
^ome rights which the other tenth, chiefly composed 
of guests, are bound to respect ; fourth, because the 
Sabbath law, in the language of the Supreme Court of 
California, "leaves a man's religious belief and prac- 
tices as free as the air he breathes." 102 It only forbids 
the carrying on of certain kinds of business on a cer- 
tain day in the week, and the day selected in defer- 
ence to the feelings and wishes of a large majority of 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 257 

the community is the day commonly denominated the 
Christian Sabbath or Sunday. 

A man may worship the Sun on Sunday if he 
pleases, only he can not legally do it by noisy excur- 
sions, because these interfere with the right of others 
to rest and quiet. 

Europe itself has no greater despotism of the few 
over the many than the Sabbath-desecrators who have 
fled from its tyranny seek to establish ill America. 
The one tenth of population who want to make the 
Sabbath a day of noisy and demoralizing amusements 
seek to set up a foreign oligarchy over the nine tenths 
that have established a quiet Sabbath — the brazen 
despotism of a loud and low minority over a too com- 
promising majority, who endanger liberty by conces- 
sions, for fear of being misunderstood in their methods 
of protecting it. In California this oligarchy of 
foreign liquor-sellers has actually been allowed to re- 
peal the Sabbath law as a" League of Freedom." 
This oppression of masses by margins in the name of 
liberty should be stopped. Americans have already 
changed the plans of national housekeeping too much 
at the discourteous dictation of the most disorderly of 
foreign visitors. Let those who wish a Continental 
Sunday stay where it is. The United States want 
neither it nor its moral and political fruits. Mon- 
archies can live, even though the masses are only 
animals and children, such as thoughtless Sabbaths 
make them, but in a republic the masses must be men, 
such as only quiet Sabbaths have ever been able to 
produce. 

But how is it consistent with liberty that those 
whose religion requires them to rest on the seventh 



258 THE SABBATH FOR MAN. 

day should be compelled by law to give up public 
business and public amusements on the first day also ? 

The case of Jewish emigrants is not as difficult as 
many have thought. Every Jew who determines to 
come to Great Britain or the United States knows, or 
might know, that, while his religion forbids him to do 
business on the seventh day, the laws of the countries to 
which he proposes to go forbid the same on the first 
day. If he can not do more business' in five days in 
Great Britain or in the United States than in six days 
elsewhere, he is free to remain elsewhere. If, when 
he has come into Great Britain or the United States, 
he finds by experiment that " a conscientious Jew 
cannot make a living/* the world is all before him to 
choose where he will dwell. Jews seem to forget that 
their Mosaic law compelled not only native Israelites 
to rest on the seventh day, but also their servants, 
native or foreign, and ' the stranger within their 
gates.' It is passing strange that a people whose 
ancient law compelled the Gentile worshipers of the 
Sun who happened then to be in Palestine, although 
they kept Sunday, 135 if any day at all, for their worship, 
to rest on the seventh day also, out of respect to the 
-prevailing religion, should object to Great Britain and 
the United States following the example of their 
fathers, only making the rule work the other way. 

The only nations that have not mobbed and robbed 
the Jews are those which have forbidden them to trade 
on the Christian Sabbath, that the people might re- 
ceive their weekly lessons in justice. 

It is not sufficiently emphasized that the Jew is left 
absolutely free to observe the seventh day. He can 
close his shop ; he can refuse to work. It would not 
be reasonable for legislatures to compel the ninety- 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY? 259 

nine one hundredths of the population who do not 
regard Saturday as a sacred day to stop business for 
the less than one per cent who do. If this were done, 
the Mohammedan emigrants of the future would soon 
be asking for laws halting industry on their sacred 
Friday also. 

As the national welfare of the Jews called for a 
legally-protected Sabbath, which the minority of other 
faiths were not allowed to disturb, so America's 
national welfare calls for similar laws, in which the Jew 
must play the part of ' the stranger within the gates.' 
Rabbi Gottheil, of New York, though by no means 
pleased with Christian Sabbath laws that prevent the 
Jewish peddler from selling his goods to " working 
people on that day," yet says: ''We are willing to 
submit to reasonable restrictions upon our liberty for 
the sake of our Christian neighbors." 

That last admission is exactly the American theory 
of Sabbath laws, the only difference of opinion being 
as to what " restrictions" are " reasonable," a ques- 
tion which the majority, of course, must answer for 
itself. 355 

The laws of many of the United States, and the cus- 
toms of all, allow, what Jewish laws never allowed, 
that the stranger, who keeps another day as holy time, 
may engage in private labor on the national Sabbath, 
provided it be done in such a manner as not to dis- 
turb the community in its rest and worship. 103 The 
Jew may not keep his shop open, because trade is a 
public disturbance of the general rest, and involves 
persons who do not keep Saturday as holy time ; but 
he may work in his home in making clothes or other- 
wise, and rely upon the fact that he regularly inter- 
mits such work on Saturday as his defense in 



2CO THE SABBATH FOR MAN. 

case of prosecution. The majority have been very 
generous to the Jews in their laws, and still more in 
their practice, but this generosity has not been re- 
ciprocated. No people have so persistently violated 
the Sabbath^ laws as Jews of the baser sort, who 
would sacrifice the interests of the nations which have 
most heartily befriended them for their own private 
gains. They are not willing to lose a day's profits per 
week to perpetuate in their adopted countries the 
institution of a regularly-recurring day of rest in each 
week, which they believe necessary to a nation's per- 
petuity — the neglect of which, according to their own 
prophets, was the chief cause of their own national 
ruin. 

If the Jews could but take the scales of personal 
-selfishness from their eyes, they would rejoice to bear 
some slight loss in aiding the Sabbath-keeping nations 
in perpetuating substantially the same institution as 
that whose faithful observance was the secret of their 
former national prosperity. 

A few of the better class of Jews rise to this 
consistency. A Jewish mayor, as I have said, enforced 
the Christian Sabbath law in Jacksonville, Florida ; and 
the Jewish deputy Lasker, supported, in the German 
Reichstag, a bill reducing the mail distributions on 
Sunday in Berlin to one. The lower grade of Jews, such 
as have robbed the less shrewd peasants of Russia and 
Germany by wholesale, and have come to England and 
America for the same purpose, such as habitually 
violate the Christian Sabbath laws, are not a kind of 
emigrants that should be enticed by concessions and 
special privileges. 

Dr. L. Wintner, of Brooklyn, a Jewish Rabbi, 
whose synagogue I have visited on the Jewish Sabbath 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 26 1 

with pleasure and profit, has sent me an abstract of a 
recent lecture on the Sabbath, which questions of mine 
led him to give to his people and their Gentile neigh- 
bors. In these notes I find three interesting and 
significant admissions : (1) " With a great number of 
Israelites the Saturday Sabbath is not a day of rest, as 
the commercial circumstances of the present are such 
that Jewish business men here and in Europe are 
obliged to keep their places of business open on Satur- 
day. " 104 (2) " Sunday morning lectures have [there- 
fore] been instituted in several Jewish congregations, 
as in Chicago, Philadelphia, and perhaps some other 
places," a movement which even the conservative 
Jewish Messenger, of New York, is advocating. 105 (3) 
He hopes a compromise may be made between Chris- 
tians and Jews by agreeing on "a neutral day in the 
middle of the week" as the Sabbath. for all — showing 
that he is willing to give up Saturday and take some 
other common day, his national prejudice against the 
Christian first-day Sabbath being his only reason for 
preferring the third or fourth day to the first — a 
prejudice which few would claim was an adequate 
reason why a whole nation should change its day of 
worship and rest. These three admissions suggest that 
by influences now at work all difficulties in the rela- 
tion of Sabbath laws to the Jews will soon be self-ad- 
justed. 

The one or two very small sects of Christians who 
worship on Saturday, holding as they do that the 
observance of one day in seven for rest and worship is 
necessary for personal and political self-preservation 
by a law of God as old as the race, are not less in- 
consistent than the Jews in seeking to break down 
such an observance in all who will not observe the day 



262 THE SABBATH FOR MAN. 

which their method of Bible interpretation has pointed 
out. The tendency of legislatures and executive 
officers toward those who claim to keep a Saturday- 
Sabbath is to over-leniency rather than over-strict- 
ness. For instance, the laws of Rhode Island 
allow Seventh-day Baptists, by special exception, to 
carry on public industries on the first day of the 
week in Hopkinton and Westerly, in each of which 
places they form about one-fourth of the popu- 
lation. 397 

Instead of reciprocating the generosity shown 
toward them by the makers of Sabbath laws, these 
seventh-day Christians expend a very large part of 
their energy in antagonizing such laws, seeking by the 
free distribution of tracts and papers to secure their 
repeal or neglect, seemingly on the policy of rule or 
ruin. 

They not only fight the Lord's Day, but fight it 
under false colors. For instance, the Seventh-day 
Adventists put the Stars and Stripes and the American 
Eagle at the head of their " Religious Liberty Associ- 
ation" leaflets, although, next to Saturday-keeping, 
their chief doctrine is that the United States Govern- 
ment is the " beast" of 
Revelation that " spake as 
a dragon," and although 
their prophetess kept them 
from carrying the flag in the 
war for ' ' liberty. ' ' (See 
"The Third Message," 
Pacific Press Pub. Co., Oakland, Cal, 4 cts.) 

They persuade very few to keep the seventh day ; 
they only succeed in confusing the consciences of 
many about the first. They increase the desecration 




ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 263 

of the Lord's-day, but not the hallowing «of Satur- 
day."' 

Perhaps the Saturday half-holiday movement, which 
is well established in England and well started in 
America, may afford partial relief to the seventh-day 
people of all kinds in their conscientious perplexities, as 
they sfand halting every Saturday between worship 
and work. We rejoice in the prospect that overworked 
Americans whose products are cheapened by over-pro- 
duction, will erelong, not by law but by commercial 
agreement, very generally add a large part of Saturday 
(in Pitcairn's Island, the Paradise of the Pacific, it is 
the whole) to the legal rest day, thus greatly improv- 
ing the Sabbath by bringing people to it less jaded, 
giving the people a half-holiday with the whole Holy 
Day, and incidentally relieving the few seventh-day 
worshipers from the great moral peril to which they 
are exposed by their weekly battles between conscience 
and commerce. 

Meanwhile it should be remembered by all who do 
not feel bound to cease from public labor and trade 
and amusements on the first day of the week because 
of any other Bible commands, that they are bound to 
do so in Great Britain and America by the passages 107 
in the Hebrew Bible and the Christian's Bible that re- 
quire obedience to the powers that be, except when 
their laws break God's laws, which can no more be 
said of the six-day laws for restraining labor than of 
" ten-hour laws," since Sabbath laws require no man 
to worship on any day. 

Sabbath laws, then, are found to be consistent with 
liberty in that they are laws for the prevention of 
cruelty to animals, in that they are laws of health, in 
that they are laws for increasing the national wealth, 



264 THE SABBATH FOR MAN. 

in that they are laws for harmonizing the relations of 
capital and labor, in that they are laws for the pro- 
tection of the home, in that they are laws for the pre- 
vention of crime, in that they are laws for the protec- 
tion of one of the chief historic institutions of the 
nation, in that they are, in short, laws of national self- 
preservation. . 

These planks form a platform on which all who be- 
lieve in the utility of a quiet Sabbath can stand to- 
gether in its defense : those who believe it rests for its 
authority on the Church or on natural law, as well as 
those who recognize it as having also the authority of 
the New Testament, or of the Old, or of both. How 
firmly a Unitarian can stand on this platform may be 
seen from the following letter of Thomas A. Hill, 
D.D., ex-president of Harvard University : ' You 
must be aware that the Unitarians prefer, first of all, 
freedom in private judgment ; and neither I nor any 
other man can say, with authority, what the views of 
Unitarians are. Yet they have been, so far as my 
knowledge goes (and I have been deeply interested in 
them for fifty years), nearly unanimous in basing the 
observance of Sunday upon its intrinsic value, and 
not upon the Fourth Commandment. They have 
reverently and firmly held that Sunday has been a 
more blessed day to the Christian Church than the, 
Sabbath was to the Jews. While, therefore, they have 
deprecated the views and efforts of Sabbatarians, they 
have with equal earnestness deprecated any opening of 
Sunday to secular pursuits and mere amusements. 
For my own part my opinion is very decided, and my 
feeling very strong in both directions — first, for free- 
dom from undue restraint on Sunday ; and secondly, 
for freedom from anything that could shock or disturb 



ARE SABBATH LAWS CONSISTENT WITH LIBERTY ? 265 

a thoroughly Christian community. I remember the 
earnestness with which a lovely old Spaniard said to 
me, ' When I first came to New England I thought 
your Sunday was a very gloomy day, but now it is the 
most blessed and joyous day of the week to me.' 
The doctrine of Roger Williams, that the civil magis- 
trate has no authority over offenses against the first 
table, is worthy of all acceptance ; but it must be in- 
terpreted and applied with common-sense. The 
Mormon is not to claim, under it, a right to bigamy 
and polygamy ; nor the railroad and the theatre 
managers a right to run excursion trains and have 
ball matches and opened theatres on Sunday. The 
State has a right to protect the morals of the com- 
munity. It may not punish me for refusing to believe 
that the observance of Sunday is required by the word 
spoken on Sinai, but it may and it should punish me 
if I by any overt act attempt to injure and overthrow 
the customs of our Christian society, which make Sun- 
day a day of rest from manual labor, and a day appro- 
priated to the teaching of religion and morality. 
Freedom can not endure without virtue, nor virtue 
without religion ; and virtue and religion are interests 
too important, even in their effect on social order and 
civil liberty, not to demand a weekly day of attention 
to them. The voice of history is emphatic : make 
Sunday a holiday instead of a Holy Day, and you 
infallibly injure public morality and destroy the safe- 
guards of public liberty." 

As the railroad train speeds across the country, it 
stops ever and anon, not merely to take and leave 
passengers, but also to cool its wheels and to have 
them examined, that any crack or flaw may be dis- 
covered in time to prevent disaster, and that the 



266 THE SABBATH FOR MAN. 

passengers themselves may enjoy their journey the 
more by the occasional change and airing. So amid 
our British and American life, with all its conflicts, 
commercial, political, and social, we need to call a 
pause as often as one day in seven, that our machinery 
and our animals and our own bodies and minds may 
rest ; that we may start again in our week refreshed 
by the change, and encouraged by the thoughts and 
words that have come to us at our sacred resting- 
places ; saved also from perils by the examination 
which such times allow in our moral life. To give up 
the Sabbath would be to destroy our national progress 
with hot boxes of ignorance and vice, and broken 
wheels of immorality and financial disaster. 

History proves that while " a holiday Sabbath," as 
Hallam has said, " is the ally of despotism," a Chris- 
tian Sabbath is the Holy Day of freedom. 



Liberty, in the very nature of it, absolutely requires, and even sup- 
poses, that people be able to govern themselves in those respects in 
which they are free ; otherwise their wickedness will be in proportion 
to their liberty, and this greatest of blessings will become a curse. — 
Bishop Butler. 

Lincoln's immortal declaration expresses the American idea of gov- 
ernment, " A Government of the people, by the people, and for the 
people." If any of these individuals casts aside or loses his power of 
governing himself by himself, then, for the public good, he must be 
governed. What the individual does not or cannot do, which can be 
done by the authority of the precinct, is done by it. If it cannct be 
done by the precinct authority, it is done by the county government. 
And when things arise that cannot be settled by county authority, the 
State authority is asserted, and must be. And when anything arises 
that cannot be settled by the State Government, then the authority of 
the national Government is employed. — American Sentinel (Seventh 
Day Adventist), April io, 1890. 






Liberty, License, and Law. — I thank the Lord for the red flags, 
bombs, and brickbats of Chicago. The anarchists have spoken ; yes, 
but the Lord has spoken, and there has been a quaking among us 
almost as palpable as the quaking of the granite when Jehovah came 
down on Sinai. Incomparable indeed is the Lord's object-teaching. 
It did more in one week to clarify our philosophy, take the kinks out 
of our thinking, and send us groping after the eternal foundation of 
things, than the rattling of all our pulpits could avail in a score of 
years. It has bent our minds with quickened earnestness to the 
problems of liberty, and license, and law, the area within which the 
three are to be grouped, and the rock-bed of God's righteousness up- 
on which that area must in all just thinking be projected. If we are 
true to our make, we are locomotives on the railway, if only the loco- 
motive had the power to move itself. That is moral liberty, self-en- 
ergy clinging to the rail and sliding along a clear track. And self- 
energy jumping the rail, thumping on the ties, and going over the 
embankment, that is license, lawlessness, anarchy, and all disobedi- 
ence is anarchy, young anarchy, anarchy in the green. Conscience 
is the flange with which we rim into the irons. The irons are there, 
been there, there before Sinai, there before the granite was hot that 
cooled into Sinai. " Free, but bond-servants." 

But have we as moral beings no right to choose what we will do ? 
Yes, we have the right to choose what we will do when we choose to 
do what is right ; and there is the track again bolted into the universe. 
Yes, choice, if you call that choice. But the fact is that the finer the 
type of integrity, the smaller will be the margin of choice. I have 
known men, I have one particular man in mind now, in regard to 
whom you could prognosticate what position he would take in regard 
to a given matter, with the same absolute confidence with which an 
astronomer would prognosticate what would be the right ascension 
and declination of a given star at a particular instant. Have you 
never thought of it, that the most glorious freeman of history, the 
Lord Jesus Christ, allowed to Himself absolutely no option, no nar- 
rowest margin on either side of the unswerving track of God His 
Father's will ? Our legislators, even in their best moments, do not 
make law ; and the only just and effective service they can render, is 
to mount up into the will of God, and translate that will into terms 
adjusted to instant need, and suited to common intelligence. — Rev. 
Charles H. Parkhurst, D.D., in Sermon ; May 15, 1886, 



The taskmasters hasted them, saying, Fulfill your works. ... Ye 
are idle ; therefore ye say, Let us go and do sacrifice unto the Lord. 

—Exodus 5 : 13, 17. 

A friend of mine told but the other day that every Sunday morning 
a crowd of merchants and bookkeepers and confidential clerks throng 
the precincts of the post-office to get their letters. If a sense of de- 
cency keeps them from taking down shutters and opening wide the 
doors, they yet must plan the work of the week to come. There is 
not a physician in Chicago who does not know that those men are 
on the high road to softening of the brain and the wreck of every men- 
tal power. There has been a great deal said in the public prints of 
cases of insanity growing out of " religious excitement." But for every 
mind deranged through excess of religious emotion I will show you 
ten who have set at naught the divine provision for a respite to the 
weary brain on one day out of seven. Nine tenths of all the suicides 
that our papers record are those of men and women who habitually 
pursue their calling seven days in every week. — Bishop Charles 
E. Cheney, D.D. 

If you English people do not take heed, the railway system will be 
a battering-ram to break down your Sabbaths. — Merle d'Aubigne. 

Sunday is worth more than Sunday journalism. What Sunday 
journals displace is worth more than what they supply. They displace 
rest. They displace the mood of religious thought fulness and worship, 
without which no civilization can be maintained at a high level. The 
most influential dailies of the world do not issue Sunday edi- 
tions. Civilization would stand higher than it now does with us if all 
Sunday journals were now stopped, as both industrial and moral nui- 
sances. The deepest rest comes from the harmonized activity of all 
the faculties, especially of the highest. The worship of the devout is 
the subtlest rest. The change of posture of the soul from the drill of 
the six days of work into the mood of worship is productive of more 
rest than the filling up of the Sabbath with anxious brooding over week- 
day affairs and the settling of small matters, or work left over from 
the other part of the week.— Joseph Cook. 

When public opinion shall have taken hold of this matter, as it has 
taken hold of the dram-shop being open on Sunday ; when men will 
learn that the laws of the Creator are immutable ; when each man, for 
himself and for others, discountenances the abuse of Sunday, even 
though it may be to the detriment of his comfort or his pocket ; we 
may expect a change which will give to the railroad man the same 
precious rest enjoyed by all other classes. — President H. B. Led- 
YARD, Mich. Central R. JR. 



WHAT OF SUNDAY MAILS, SUNDAY 
TRAINS, AND SUNDAY NEWSPAPERS? 

The refusal of the Egyptian government, in the days 
of Moses, to allow its Hebrew slaves a day of respite 
Jrom their hard labor, for rest and religion — a refusal 
which brought disaster to the nation — has a self-evident 
message to the governments, and to the railroad and 
newspaper corporations which are to-day holding mill- 
ions of employees — two millions at least in the United 
States alone in 1892 — in the slavery of Sabbathless 
toil. 181 

Although I refer to this Biblical analogy, I propose 
to treat the subject of Sunday mails, Sunday trains, 
and Sunday newspapers wholly from a humanitarian 
standpoint, as an advocate of the right of workingmen 
and all others to rest on the Sabbath from all unneces- 
sary labor and business. 

These three industries are so closely connected with 
each other that they can hardly be considered except 
together. On many railroads the first Sunday trains, 
and on some roads the only Sunday trains now on, 
were provided to carry the mail. The Congress of the 
United States has the honor, if honor it be, of intro- 
ducing and " expediting" the Sunday railroading of 
many if not all the American lines. Courts declare 
that the United States mails give the trains which 
carry them right of way, regardless of State laws. 
Railroading, except what begins and ends in the same 



270 THE SABBATH FOR MAN. 

State, even apart from the carrying of mails, is declared 
by the New York courts to be " interstate commerce," 
and as such not under the control of the State but of 
Congress. Sunday railroads and Sunday mails, then, 
need to be treated of together as phases of Sunday 
work which Congress alone can effectually and fully 
regulate ; while Sunday newspapers are coupled with 
them inasmuch as they are promoted by Sunday mails, 
and themselves greatly increase Sunday railroading, 
which in turn increases the Sunday mail service. 
For instance, as I learn from The Christian Statesman 
and other papers, whose statements I have verified by 
correspondence with Postmaster Pearson, when the 
New York dailies secured- extra trains and pony ex- 
presses in the summer of 1883 to carry their Sunday 
papers into country towns about New York hitherto 
unreached by them, and even as far as Saratoga, the 
city postmaster co-operated by sending mails in their 
trains and expresses to places where no Sunday mails 
had previously been sent, making extra Sunday work 
for railroad men, for postmasters, for newsdealers, 
and carrying the noise of trains and newsboys and the 
excitement of newspapers and mails into scores of 
villages that had previously enjoyed a Sabbath of rest 
for body and mind. The Chicago Times ; in 1884, se- 
cured from the Chicago and Northwestern Railroad a 
Sunday morning train to carry its three blankets full of 
Sunday gossip and scandal to every village and town 
from Chicago to Milwaukee, eighty-five miles away. 
Here is a fragment of their own description of the 
result : " All along the route copies of The Times had 
been distributed ; every village, however small, had 
been fully supplied with a great daily paper giving them 
the entire news of the day, and finally the train swept 






SUNDAY MAILS. 2J\ 

into the Cream City. Circulators were waiting with 
wagons to receive their allowance of the paper ; news- 
boys crowded around in eager contest, intent upon 
getting the first quota, while citizens of the town stood 
around rubbing their eyes in mild wonder and gazing 
at a train that had brought them in time for their 
breakfast-tables copies of a paper printed eighty-five 
miles off, and which were yet as complete editions as 
circulated in the great metropolis. All Milwaukee 
voted The Times Sunday train a great success." 

To lessen the expense of such trains, efforts are con- 
stantly made by the newspapers of all large cities to 
increase the Sunday mail service, thus increasing Sab- 
bath work in post-offices, on railroads, and among news- 
dealers, as well as in newspaper establishments. Sun- 
day mails and Sunday newspapers increase Sunday rail- 
road work ; Sunday trains and Sunday mails increase 
newspaper work ; Sunday newspapers and their trains 
increase post-office work ; and so this triumvirate of 
Sabbath desecrators must be considered together. 

This is called a " Railway Age" by some, a " Paper 
Age" by others. It is both. The steam that prints 
the paper and draws the train is the partner of the 
Sabbath in making our modern civilization. Whether 
these partners shall co-operate or oppose each other is 
a very important question. 



SUNDAY MAILS. 

Sunday mails in the United States, as far as transpor- 
tation is concerned, are ' ' coeval with the Constitution. " 
At least the Postmaster-General of 1815 so declared. 
There are no reliable records of such mail transporta- 



272 THE SABBATH FOR MAN. 

tion during the early years of the nation's life, but it is 
probable that mails were carried on the Sabbath, from 
the first, on a few of the most important stage routes. 
It was not until April 30, 18 10, however, that any Sun- 
day delivery of mail was authorized by Congress, and 
its action met with, such vigorous protest from the 
people in all parts of the country, that it would proba- 
bly have been rescinded but for the breaking out of the 
war of 181 2, which made an excuse for its continuance 
as a war measure. The opposition to Sunday mails was 
renewed in 1828-29, when 467 petitions against them 
were sent to Congress from 21 States. The arguments 
then used 851 need to be urged anew. It was claimed by 
the petitioners that Congress had received from the 
States no power to authorize such work on the Sab- 
bath as had been always illegal in nearly all of them, 
and that the law requiring Sunday mails was therefore 
unconstitutional. 108 It was urged also that to require 
any class of government officers to work on the Sab- 
bath was an infringement on their rights of conscience, 
and also, in this case, as all other government officers 
were excused from Sunday work, an infringement on 
their right to equitable treatment. It was urged that 
the measure was not only needless but harmful, phy- 
sically, mentally, morally, both to the postmasters and 
to the people, and that, while discarding the union of 
Church and State, the nation could not ignore the 
connection of morality and the State. 

Another strong argument appears in a petition from 
Kentucky: "Your Memorialists protest against the 
States supporting, aiding, or being united to the 
Church ; and they also protest against the civil power 
being used to trample down or persecute the Church, 
or to weaken and destroy one Church duty. ' ' Another 



SUNDAY MAILS. 273 

petition says : " When the Constitution provided that 
Congress should pass no law establishing religion, it 
surely was not intended to vest that body with the right 
to pass a canon desecrating one of the most sacred in- 
stitutions of the religion of the nation. This law is 
against religion/' Yet another forceful argument of 
the petitioners was the following. ''During the ses- 
sion of Congress in 1838 (on the 12th of May and 
the 8th of July) the House was not permitted to pro- 
ceed with business on Sunday morning by the 
steady and firm resistance of a large number of 
members, who refused to recognize the propriety of 
proceeding with their ordinary business on that day. 
The votes for adjournment were nearly equally divided, 
and more than once lost by the casting vote of the 
chair. Members then declared that they would leave 
the House, and not return before Monday morning, 
unless brought in by force, and very properly contend- 
ed that no authority existed to compel their attendance 
on the Lord ' s- day ; and the House on both occasions 
was compelled to adjourn. . . . Now, since those 
men would not consent to labor a few hours on one or 
two Sabbaths in a year, with what consistency can 
they compel many thousands of their constituents to 
labor every Sabbath in the year ? Among the amend- 
ments to the Constitution, and equally binding, is the 
following — Article I.: 'Congress shall make no law 
respecting an establishment of religion, or to prohibit 
the free exercise thereof. ' Now place beside this the 
clause : ' and it shall be the duty of the postmaster, 
at all reasonable hours, on every day of the week, to 
deliver on demand, any letter, or paper, or packet, to 
the person entitled to, or authorized to receive the 
same,' and see whether they are consistent with each 



274 THE SABBATH FOR MAN. 

other ; see whether a conscientious Christian can be a 
postmaster and at the same time enjoy the free exercise - 
of his religion. If Congress has a right to require such 
labor, can not it require many other things contrary to 
the Christian religion, as that every member of Con- 
gress, of the Executive, and every officer of the Gen- 
eral Government, shall on every day of the week at- 
tend to the duties of his appointment, until every 
Christian shall be excluded from office ? But would 
not such laws prohibit the free exercise of religion, 
and be unequal and unconstitutional ? Would not 
this be as effectual a ' religious test' as to require a be- 
lief in a particular system of religion as a qualification 
for office ? . . . But if the clause complained of be 
not a violation of that instrument [the Constitution], 
it is against the constitution of Heaven. And what 
people ever prospered legislating against God ?" 
These arguments, which were apparently almost vic- 
torious when first presented, would undoubtedly have 
triumphed long since but that the petitioners lacked 
that persistency which inherits the 'promises. These 
Damascus blades of logic, never out of date, wait for 
strong hands to wield them once more. 

Section 525 of the present " Postal Laws and Regula- 
tions" of the United States says : " When the mail 
arrives on Sunday he [the postmaster] will keep his 
post-office open for one hour or more after the arrival 
and assortment thereof, if the public convenience re- 
quires it, for the delivery of the same only. If it be re- 
ceived during the time of public worship, the opening 
of the post-office will be delayed until the services have 
closed." Section 974 forbids the transaction of 
money-order business on Sunday, and Section 811 
says: "Postmasters are not required to receive other 



SUNDAY MAILS. 275 

matter for registration oji Sundays," which last is 
small protection, as it puts the responsibility of refus- 
ing such work on each postmaster, whose political in- 
terests warn him not to offend any one. Whether the 
mail " arrives on Sunday" or not depends on the Post- 
master-General, who has full power to make no further 
contracts which shall include the carriage of mail on 
the Sabbath, and to provide that hereafter no mail 
matter shall be collected or distributed on that day ; ,00 ° 
but as a Postmaster-General holds office only during 
the pleasure of the President who appoints him, and 
as he is largely guided in his plans by the action of 
Congress, the American people, through their repre- 
sentatives at Washington, are at last resort the power 
to decide whether mails shall be handled on the Sab- 
bath. The clause in the law, " if the local conven- 
ience require it," would seem to give every town local 
option as to the opening of its post-office on the Sab- 
bath. If a majority of the citizens of any place should 
request the Postmaster-General to keep the local post- 
office closed all through the Sabbath, it would doubt- 
less, be done. That there is not a larger number of 
postmasters resting on the Sabbath from business, and 
of communities resting from the perplexities and cares 
that letters bring, is doubtless due to the fact that the 
few who want Sabbath mails make a louder demand 
than the many who do not. It is also to be noted 
that so long as the mails are carried on the Sabbath, 
they will, in most towns, have to be received and 
delivered on that day. The only effectual remedy is 
to stop the Sunday carriage of mails. I have received 
information, in response to a circular, from about two 
hundred cities, and towns in all parts of the United 
States, in regard to the Sunday opening of post-offices. 



2j6 THE SABBATH FOR MAN. 

Only a few do not open, -and these in very small 
towns, many, if not most of them, off the line of the 
railroad. Most of the post-offices are open for one 
hour on the Sabbath. Many offices, however, keep 
open two or three hours, and some all day. Hon. 
Hiram Price, Indian Commissioner, writes me that 
" recently the Washington post-office [by way of 
national example, I suppose] has been kept open all 
day, to the great dissatisfaction of many employees, 
who lose their Sunday in consequence. " In many 
places mails are not only received and delivered (not 
by carriers, however, as yet), but also collected and 
despatched on the Sabbath. In the New York Post- 
Office, as I am informed by Postmaster Pearson, " one 
half of the entire clerical and carrier force is on duty 
during a portion of each Sunday." "Including the 
branches, about seven hundred persons are employed 
during a portion of each Sunday." 

The following suggestive appeal from a post-office 
clerk in New York utters the " bitter cry" of thou- 
sands who are compelled to work on the Sabbath that 
the curiosity of the people to see their mail may not, even 
once a week, wait twenty-four hours ; that the rapids 
of business, which are hurrying men on the cataract of 
disease and death, may not have even one day's abate- 
ment. The letter was sent to The Christian Union, 
and through it to the " religious press" in general, 
during the postmastership of Mr. James, soon after 
promoted to be Postmaster-General, and is as 
follows : " Do you think it right or proper for the 
postmaster of New York to order his clerks down on 
Sunday, out of their regular turn, to get up extra work 
that could be done either on Saturday or Monday ? 
Mr. James has done this. Are the mails so important 

* The above data are for 1884. For more recent facts see p. 350 ff.; also my " CiviJ 
Sabbath," Chap. III., and my " Sabbath Reform," Chap. IV. 



SUNDAY MAILS. 277 

that a clerk should be taken away from his pew in 
church with his family to satisfy the increase of busi- 
ness ? Our regular Sunday (eight hours' hard work or 
more) used to be one out of every four. At present 
it is one out of three, and threatens soon to be every 
other Sunday on duty. I think the government can 
afford to treat their faithful servants somewhat better, 
and am sure if the religious press will raise its voice 
in this matter much good will result." 

New York carriers, after working fourteen hours a 
day through the week-days — some of them also watch- 
ing all night once a fortnight — are most of them 
required to work alternate Sabbaths — some in the 
branch offices escaping with one Sunday's work per 
month. 

I am sorry to find, by an interview with Postmaster 
Palmer, that in the Chicago Post-office the case is 
much worse. Of the entire force of seven hundred 
and fifty, only thirty-eight are entirely free from Sab- 
bath work. Of the registry department of forty-six, 
one third can be absent each Sabbath, giving persons 
in that department, if all are treated alike, only one 
whole Sabbath in three for rest. The carriers in the 
branch offices — about one hundred in all — can, by 
doubling work on the Sabbaths when they are on duty, 
rest on alternate Sabbaths ; but nearly two hundred 
carriers — those connected with the central station — 
work one half day of every Sabbath ; the entire force 
of distributors and clerks also have to be there every 
Sabbath during the hours of morning service, and 
something more. In short, while in New York fifty 
per cent of the entire postal force are resting during 
the whole of each Sabbath, in Chicago it is only thirteen 
per cent, a discrepancy which we believe the humane 



278 THE SABBATH FOR MAN. 

postmaster of Chicago will not be willing to have con- 
tinued. 

The postmaster of Cleveland — taken as a specimen 
of the smaller cities — writes me that fifty-nine men 
are on duty Sabbath forenoons, and twenty-three in 
the afternoons, and that " mails are received and for- 
warded just the same as on week-days !" 

A great majority of the post-offices are carried on 
by not more than two persons, both of whom are 
needed whenever mails are being handled, and in these 
cases the whole post-office force lose a part or all of 
their Sabbath rest, not once or twice a month, but 
every Sabbath. In 1890 the Postmaster-General re- 
ported 60,000 post-offices and 15,000 mail cars, with 
about 150,000 employees, few of whom do no Sunday 
work. Government authorizes this needless work in 
States that forbid Sunday labor and business by its 
authority over "interstate commerce;" but in such 
States stamps, postals, etc., can legally be sold on 
the Sabbath only in "original packages," and mail only 
so delivered ; while collecting Sunday mail from street 
boxes, if permissible, is at any rate unauthorized. A 
business man, writing of the two hours' opening of the 
Montreal Post-office on the Sabbath, condemns it as 
needless, since letters of friendship could wait until 
the next day, while letters of business can not be 
of any legitimate use till then, and are not taken 
out on the Sabbath by the great majority of mer- 
chants. Business men may well wait a little for 
their letters once a week, in order, by allowing post- 
office employees Sabbath culture of conscience, to be 
surer of not losing the most valuable of them alto- 
gether. It is significant in this connection that the 
Shah of Persia, returning from a tour of Europe, deter- 



SUNDAY MAILS. 279 

mined to have a post-office system similar to those he 
had seen, but found himself seriously hindered because 
his Sabbathless country did not afford enough honest 
men to handle money letters. 

This national interference with the public rest of 
body and mind and with moral culture can hardly fail 
to increase unless it is speedily abolished. 

England, while in some aspects of Sabbath observ- 
ance an example t-o the United States, is, in this 
matter of Sunday mails, a wholesome warning. Scot- 
land's restrictions on the Sunday mails closely re- 
semble those of the United States, but in England the 
wedge has been driven further, as if to remind Scot- 
land and America of what they are coming to. Eng- 
lish post-offices on the Sabbath resemble those of the 
United States in their suspension of post-office bank- 
ing—which with them includes not only money orders, 
but also insurance and annuity business — and also 
in the fact that " hundreds of post-office officials are 
hard at work every Sabbath in the various traveling 
post-offices" on the mail trains ; but in most other 
respects they have attained a more advanced stage of 
national Sabbath-breaking than the United States, and 
so represent to the latter the evils to which they are 
tending in allowing Sunday mails to rob government 
employees of their right to Sabbath rest. 

English post-offices differ wholly from those of the 
United States in that they are also the telegraph 
offices, and as such use government servants on the 
Sabbath, not for cases of necessity only, but for all 
sorts of needless telegraphing, Sunday being the chief 
day for the devil's messages through his sporting 
fraternity. In most of the points in which English 
post-offices resemble those of the United States, they 



280 THE SABBATH FOR MAN. 

are a few stations ahead in robbing their employees of 
Sabbath rest. While American post-offices, as a rule, 
open only one hour on the Sabbath, British post- 
offices are generally open for two hours. While 
American post-offices deliver mail on the Sabbath 
only to those who call for it at the office, about half 
of the English post-offices send out their overworked 
carriers for one round at least on the Sabbath. 
Edinburgh, Glasgow, Belfast, London, and one hun- 
dred and fourteen other large towns, besides three 
thousand rural districts*, are exceptions which prove 
the rule — unnecessary. 

Dr. John Gritton, Secretary of the Lord's Day Ob- 
servance Society, of London, shows that since 1880 
the Sunday work in English post-offices has been very 
greatly increased. " In certain important towns, the 
single collection, which used to suffice, has grown into 
two or even three." By a recent rule, " Persons 
living beyond a free delivery are permitted to deposit 
and receive parcels on the Lord's- day. " During 1.883 
the public were permitted, for the first time, to post 
letters on the Sabbath in all mail trains carrying 
sorters at every station where such trains stop. " Even 
the rules requiring that country carriers " having a 
daily round of as much as fourteen miles shall be free 
from duty on alternate Sundays," and that city post- 
men who have made a Sunday morning delivery " shall 
be free from all other work for that day," are " some- 
times, perhaps frequently, violated." A carrier, in 
resigning, gave as his reason that it had been seven- 
teen years since he could get up on Sunday morning 
and clean himself and go to a place of worship like 
other people. About twenty-three thousand five 
hundred postal employees of the British Government 



SUNDAY MAILS. 28 1 

are thus weekly robbed of their God-given Sabbath rest 
in England and Wales alone, with the prospect that the 
number will be greatly increased with each new year 
if the British people do not resist the continuance of 
this injustice by petitions .to Parliament, and by avail- 
ing themselves of the rule that a Sunday rural post 
shall be kept off or taken off if the receivers of two 
thirds of the letters of the district so desire. 

America will be blind indeed if she does not see in 
the English postal system the increased oppression of 
workingmen to which her Sunday mail is swiftly tend- 
ing, and put on the brakes to bring it to a full halt in 
time. In New York City, there was one Sunday 
delivery a few years ago by the overworked carriers, 
and the plan would doubtless have been continued 
until now had not some of New York's best citizens 
promptly urged the Postmaster-General of that time to 
retract his inhumane order. Who can doubt that if the 
American people become thoroughly accustomed to 
the collection, transportation, and post-office delivery of 
mail on the Sabbath, the carrier delivery will be added, 
with so much added injury to the health and morals of 
men who are constantly handling the wealth of the 
nation ? 

As England warns America, Germany warns both 
of the ever-increasing evils that come from opening 
the Pandora box of the Sunday mail. The German 
Reichstag recently passed a bill reducing the number 
of carrier deliveries on the Sabbath to one, and oppos- 
ing the receipt of merchandise at post-offices on that 
day. The post-offices of Berlin, Hamburg, and a few 
other places, where labor was formerly uninterrupted, 
have recently closed on the Sabbath from nine o'clock 
till five, though some of them are open for an hour 



282 THE SABBATH FOR MAN. 

in the middle of the day. " Seventy thousand persons, 
engaged without interruption in public and private 
postal service in Germany, are still deprived, wholly 
or in part, of their Sabbath rest. Of these, the num- 
ber incapacitated by sickness and entitled to pensions 
increases from year to year to an alarming extent." 
The moral loss who can tell ! The German people are 
petitioning, in the name of humanity and good morals, 
for a still further reduction of Sunday work in the postal 
service. In Austria, also, both Government and peo- 
ple are making efforts similar to those of Prussia for 
the diminution of Sunday mails. 

Why should Switzerland, England, and the United 
States learn by hard experience what the Sunday mail, 
when it is finished, will produce, when they might 
learn it from the present groans of Germany ? 

Yet another reason why Sunday mails ought to be 
everywhere discontinued is that the government of a 
nation sJwuld set a good example of Sabbath-keeping to 
its people.™ If a government, as an employer, keeps its 
employees at work on the Sabbath, it can hardly expect 
much respect for its laws which require an opposite 
course of other employees. At the General Synod of the 
Lutheran Church of Germany, Dr. Bauer, court preach- 
er, arraigned the German Government for its Sabbath- 
breaking example. He mentioned the widespread 
complaint that the boards of state officers violated 
the Sabbath in manifold ways. Canals and bridges 
and ministerial residences were built, and the muster of 
soldiers and marches were made without any real neces- 
sity. Through such things the very allegiance of the 
people was shaken, when they must defend them- 
selves against the authorities. The example of such 
things did more harm than the strongest preaching 



SUNDAY MAILS. 283 

could do good. To this sentiment, the great assem- 
bly, representing the German people better than the 
Reichstag, gave its earnest assent. The argument of 
Thomas Hughes, in the British Parliament, against 
opening national museums on the Sabbath, that if 
they once allowed government servants to be employed 
as a matter of course on the Sabbath, it might throw 
the whole of the manufacturing interest of the country 
open in the same way, is equally forcible as an argu- 
ment against Sunday mails. Governmental Sabbath- 
breaking by military parades is complained of, not 
only in Germany, but also in France, Switzerland, 
Montreal, and the United States. 109 There would seem 
to be far more excuse for Sunday battles in time of 
war than for Sunday parades in time of peace ; but 
even the former are generally unnecessary, and have 
proved fatal to the attacking party with suggestive 
frequency. It was so in the battles of Big Bethel, 
Bull Run, Ball's Bluff, Mill Spring, Pittsburg, Win- 
chester, and others of the late war between the 
States, and also in the remoter battles of Lake Cham- 
plain, New Orleans, Quebec, Monmouth, Waterloo. 110 
No wonder many of the common people forget to 
hallow the Sabbath, and to keep the laws that protect 
it, when members of the royal family of Great 
Britain 111 and many political and military leaders on 
both sides of the sea do not hesitate to travel by boat 
and train on the Sabbath ! No wonder the people of 
the two countries are losing their respect for the Sab- 
bath and the laws that protect it, when the British 
Parliament 852 and the United States Congress 112 have 
repeatedly held their sessions far into the Sabbath, 
and when the two governments encourage, and in a 
sense require, the running of Sunday mail trains, which 



284 THE SABBATH FOR MAN. 

weaken it in every house whose windows look out 
upon them. The most appropriate speech made in a 
recent Sunday session of Congress was one by an 
outsider, an old man of venerable aspect in the 
gallery, who, with sonorous and thrilling tones, cried 
out to the Sabbath-breaking politicians below : " The 
wicked shall be turned into Hell, and all the nations 
that forget God. You are dishonoring God to-day, 
and may He forgive you for it !" 

One longs for a repetition of the courage of that 
Lord Mayor of London who stopped the carriage of 
King James I. for illegal Sunday traveling, and of 
those Massachusetts yeomen who arrested the judges 
of the Supreme Court of Massachusetts for disobeying 
the law against Sunday traveling — a dilemma from 
which they could escape only by humbly petitioning 
the legislature for a nolle prosequi. Rulers and judges 
should be examples of obedience to the laws, whether 
they like them or not. 

We are glad to note the Sabbath-keeping examples 
of several recent Presidents of the United States — of 
Hayes and Garfield, in habitually walking to church that 
their menservants in the stable might rest and wor- 
ship on the Sabbath as well as themselves ; and of 
Grant, when ex-President, in refusing to attend Sunday 
horse-races in Paris. With these we may appropriately 
mention the Lord Mayor of London for 1884, who 
refused to follow the usual custom of going to church 
" in state," on the ground that it would impose un- 
necessary Sunday labor on his servants — an example 
full of suggestion. 

As the closed doors of the American Centennial 
Exhibition and of the British and American depart- 
ments of the Paris Exhibition were impressive and in- 



SUNDAY MAILS. 285 

fluential national witnesses to the value of restful, 
thoughtful Sabbaths, so and much more would the 
closing of British and American post-offices, and the 
discontinuance of Sunday mails make the governments 
of these lands wholesome examples to other employers, 
who can now plead government precedent for robbing 
their employees of their God-given right to Sabbath 
rest. No wonder capital oppresses labor, when the 
Capitol leads the way. 

The principal argument for this Sunday mail service, 
which is injuring the health and morals of thousands, 
is that some letter about sickness or death might be 
detained if the mails were not handled on the Sabbath. 
But this argument melts at the touch. " Letters 
delivered on Sabbath must -have been posted not 
later than the previous day, so that telegrams for- 
warded on Saturday instead of them would have been 
delivered on the self-same day, and long before such 
letters ; and letters posted on Sabbath are not 
delivered sooner than Monday, so that telegrams 
transmitted on Monday morning instead of them 
would be received as soon as such letters. Therefore 
a total cessation throughout the entire Sabbath from 
all postal work would not necessitate the transmission 
or delivery of any telegrams on that day. Even the 
telegraph would be used but very little, if at all, on the 
Sabbath, if its use were confined strictly to cases of 
necessity and mercy, and there is no commercial or 
social or civil need outside this which the mails and 
the telegraph can not fully meet in six days of each 
week." 857 

Another argument for Sabbath mails, which even 
Christian men sometimes thoughtlessly echo, is that 
business interests in the large cities make the handling 



286 THE SABBATH FOREMAN. 

of mails on the Sabbath a "-necessity." The answer 
to this is not a counter-theory, but a fact from the 
largest city in the world, a city of five millions of peo- 
ple. " Within a radius of five miles from the general 
post-office, London, no inland letters are collected, 
carried, sorted, delivered, or dispatched on the Lord's- 
day. " 113 " What ought to be done can be done." 

The only other argument that is urged in defense of 
Sunday mails is that it is very convenient for farmers, 
who seldom come into their market town, to get their, 
mail when they drive in for church on the Sabbath. 
To say nothing of the incongruity of preceding or 
following a service of public worship with the secular 
mail, 111 which is like opening or closing a prayer-meet- 
ing with "Yankee Doodle" or "Wearing of the 
Green," it is enough to say that the mere convenience 
of a few ought not to be secured at the cost of the 
general good. The farmer can better send for his 
mail on Monday than have thousands of other men 
lose their needed rest to give it to him on the Sab- 
bath. 

When David expressed a longing for water from the 
cool well of Bethlehem, from which he was cut off by a 
hostile army, and three of his mighty men cut their 
way through and brought the water, he refused to 
drink it, saying, " Shall I drink the blood of these 
men ? For with the jeopardy of their lives they 
brought it." So the farmer might well refuse to call 
for his mail on the Sabbath, even though the office was 
open and at hand, saying, " God forbid that I should 
Have my Sunday mail at the cost of rest and health 
and home life and moral culture to thousands in the 
postal and railway service, for with the jeopardy of 
their lives they brought it." 



SUNDAY MAILS. 287 

How can the discontinuance of Sunday mails, 
demanded alike by the laws of God and the laws of 
physical and moral health, be secured ? 

(1) The President of the United States might well 
call the attention of Congress to this subject, which 
recent riots in Sabbathless Cincinnati, on the back- 
ground of the riots of Sabbathless workingmen in 
1877, have shown to be a question of national impor- 
tance. The army orders of Washington and Lincoln 
afford glorious precedents for such a State paper. 
Gladstone might also add to the lustre of his great 
name by seeking to abolish the Sunday mails that mar 
the grand example of the British Sabbath. 

(2) Postmaster-Generals might use the almost abso- 
lute power given to them more heroically and helpfully 
than they do. 

(3) In the unlikelihood that either Presidents or Pre- 
miers or Postmaster-Generals will lead off singly this 
great reform, Parliament and Congress can and should 
abolish the Sunday mails as a measure of relief for 
workingmen, as a national health' measure, and as a 
preventive of socialism, riots, and crime. In the 
division of labor, members of Parliament and Congress- 
men are generally freed from other business to think for 
the people in regard to political matters, to lead them 
in statemanship, as clergymen do in religion, and 
doctors in matters of health. Congressmen and 
members of Parliament should no more wait for the 
busy people to lead them, by threats and importuni- 
ties, to improved Sabbath legislation, than ministers 
should follow rather than lead the public sentiment of 
their flocks, or doctors depend on their patients' 
notions of physic. 

(4) Inasmuch as the political code now in vogue, 



288 THE SABBATH FOR MAN. 

both in Great Britain and the United States, leads to 
a wheelbarrow government, carried on not by legisla- 
tors drazving the people upward, but by the people 
pushing them from behind, the people must accept 
the situation, and push for legislation against Sunday 
mails by the pulpit, the platform, the press, and 
especially by petition. 

Individually, every one helps on this reform who 
refuses to use the post-office on the Sabbath, either 
for the receiving or sending of mail. In England one 
of the post-office rules is : Any person can have his 
letters, etc., retained in the post-office on Sunday by 
addressing to the postmaster a written request, duly 
signed, to that effect." Every one who makes such a 
request lightens the carriers' Sunday toil, and helps, 
by his indirect protest, the abolition of all Sunday 
mails. A letter from Dr. Theodore L. Cuyler, who 
was then in Europe, was brought one Sabbath morn- 
ing, with the mail of other guests, to the hotel at 
Saratoga where his noble mother was stopping. It 
was known that her regard for the Sabbath led her to 
leave unopened until Monday all mail brought to her 
on the Sacred Day, but it was thought that in this case 
she would be constrained to break her rule. She did 
not, however, and her loyalty to the Sabbath was told 
for a memorial of her all over Saratoga, and became a 
good leaven in many careless consciences. She had 
done what she could. Every such example hastens 
the day when those in the postal service shall be 
allowed their Sabbath for rest and religion. 

A Pi.ank for Political Platforms. — We favor, as an important part of the move- 
ment of shortening the hours of labor, the enactment of a national law exempting from 
Sunday work all Government employees, and forbidding all Sunday work on the rail- 
Mads so far as Congressional control of interstate commerce will permit, believing that 
the law of Sabbath rest is both a law of God and a law of nature, and so should be a law 
of nations, especially in republics, whose liberty can be preserved only by such culture 
of mind and heart and conscience as is afforded by the leisure hours of a Sabbath pro- 
tected against both toil and dissipation. 






SUNDAY TRAINS. 289 



SUNDAY TRAINS. 

Sunday trains and Sunday boats present greater diffi- 
culties than Sunday mails. Congress could prohibit 
the latter entirely, but the former only so far as they 
belong to " interstate commerce," leaving to the 
States the regulation of all Sunday excursions and 
other traveling which begins and ends in the same 
State. In attempting to regulate railroad travel, rich 
corporations are encountered, whose connections or 
competitions with other roads increase the complica- 
tions ; and these are still further multiplied by the 
demands for the transportation of mail and milk, hun- 
gry cattle, and perishable fruits. 

In Great Britain, where there are few if any rail- 
roads on which trains can not begin and end their 
journey on the same day, and where one legislative 
body controls all the railway companies, Sunday 
railroading might be stopped much easier than in the 
United States, whose transcontinental trains require as 
long for one trip as a steamer plying between «the 
United States and Europe, and whose railroads are 
controlled in part by State legislatures and in part by 
Congress. And yet, a comparison of Great Britain 
with the United States and Canada in the matter of 
Sunday railroading leaves the former, as Dr. Gritton, of 
London, 799 has said, "at a great disadvantage." The 
Hastings and St. Leonard's Lord's Day Association, 
of England, in its report for 1869, says : " To Chris- 
tian patriots the thought is humiliating, that whereas it 
is found that on six of our great lines there are 1403 
passenger and 342 goods trains on Sundays, in the 
United States, out of 124 railroad companies which 



290 THE SABBATH FOR MAN. 

last year made a return to the New York Sabbath 
Committee, 65 ran no train at all on the LorcTs-day, 
and the remaining 59 ran 177 passenger and 42 cattle 
and freight trains, being an average of less than four 
to each line, including both goods and passenger 
trains. To the Christian holders of railroad shares, 
many of whom are represented by this association, the 
Sabbath-breaking of the various companies must be a 
matter of deep solicitude, for in their name, and with 
their apparent sanction — unless they protest against it- 
thousands of railway officials and servants are robbed 
of a day of rest, which the social community would 
not dare to think of taking from drapers or carpen- 
ters. In their name, too, the quiet of whole commu- 
nities is disturbed on the Sacred Day by the whistle of 
goods trains, the rumbling of omnibuses and carriages, 
the arrival and departure of hundreds of passengers, 
and the keeping in employment of other thousands to 
minister to the wants of those who thus travel." 

Since this report, Sunday- trains have multiplied 
rapidly on both sides of the sea, and the conserva- 
tive Secretary of the New York Sabbath Committee 
declares " the peril to Sabbath observance from this 
source to be great and increasing." He also says: 
' The question is becoming every day more and more 
serious. With the immense extension of our railway 
system, Sunday labor is increasing at a rapid pace. 
Already tens of thousands are wholly deprived by it of 
the weekly rest, and of the opportunity of worshiping 
God and enjoying domestic intercourse which the 
Lord's-day brings to others. This deprivation can not 
but work the gravest evils to the men themselves, to 
their families, and to the whole community. Rail- 
way traffic demands cool heads and faithful hands. 









SUNDAY TRAINS. 291 

Enforced disregard of one of the Divine commands 
makes men indifferent to other of God's laws. The 
community at large, to which the Sabbath with its rest 
and holy influences is so necessary, can not but be in- 
jured by the inevitable disturbance of its quiet hours, 
can not but be demoralized by the example of an ha- 
bitual disregard of the day on the part of railway cor- 
porations and their employees. . . . It is not a' ques- 
tion to be decided merely on grounds of apparent 
pecuniary profit or business convenience. Such con- 
siderations would open shops and factories, keep the 
wheel of business going seven days in the week, and 
practically banish the Sabbath from our land. We 
respectfully submit that there are some things which, 
as men bound up with the rest in the social system, 
with all its responsibilities, you can not afford to do. 
You can not afford to wrong those who serve you for 
wages by forcing or inducing them to set at naught 
what is alike a law of God and a law of their own 
physical and moral nature. You can not afford to 
break down an institution which sustains so vital a 
relation to the well-being of the family and the 
State." 855 

Letters from many places show that the railroad is 
often one of the most dangerous foes of the Sabbath. I 
give extracts from two, which represent many. The 
first is from America's " New West," dated New 
Mexico, June, 1884, and written by one who has lived 
in that Territory for eleven years : ' ' We have a very 
good Sunday law in New Mexico, but it is broken by 
a hundred thousand people every week. The law 
prohibits every kind of work, except irrigation and 
works of necessity, and every kind of play and amuse- 
ment. It was passed in Santa Fe, by the Legislature 



292 THE SABBATH FOR MAN. 

of 1876, and it was wonderful to see how quiet all the 
towns were after that, with all their stores closed. We 
had no saloons to amount to anything in those days. 
But in 1 88 1 the railroad came, with all the filth it 
generally brings, and the Sunday law is now void in 
the larger towns, where stores are in full blast, saloons 
especially. Drunkenness and shootings are frequent 
on the Sabbath, while even Americans, sober gentle- 
men (?), have base-ball games on Sunday, and there 
are picnics, theatres, circuses, public balls, and excur- 
sions, private and public, all contrary to the law, but 
who cares for that ?" 

A letter from a former resident of Wales tells the 
same story, as to the influence upon Sabbath observ- 
ance of the introduction of a British railroad. In speak- 
ing of Welsh Sabbath observance, he cautions us to 
distinguish between North and South Wales. South 
Wales, bordering on England, and being the centre of 
iron works, the population and their habits differ 
greatly from those of North Wales. Such cities in 
South Wales as Merther and Aberdair have imported 
into them the most lawless and drunken mining 
element, who affect the integrity of a normal Sabbath 
in South Wales. In North Wales there is a much 
better Sabbath, resembling that of Scotland, but 
inferior to what it was before the introduction of 
railroads. My correspondent well remembers the 
havoc of the Sabbath during the construction of the 
first railroad built in Wales, the Chester and Holy- 
head. Previous to this, scarcely a man, woman, or 
child could have been seen in the streets during the 
hours of Divine service, and every sanctuary was filled, 
but the foreign element that came with the railroad 
weakened the Sabbath along the whole line. 



SUNDAY TRAINS. 293 

In England and Wales to-day one third of the 
passenger trains and one fourth of the freight or goods 
trains run on the Sabbath. Scotland partly proves 
the needlessness of this Sunday work by running only 
one eighteenth as many trains on the Sabbath as on 
other days — 205 out of 3673, which is just 205 too 
many. Even in Scotland, only The Great North of 
Scotland Railroad is credited by the Sabbath Alli- 
ance 797 as faithful to the Lord's-day. Dr. Gritton, 799 
of London, after careful investigation, declares that 
1 ' on each Lord's-day there are running in Great Britain 
no less than 6839 trains ; the work done in connection 
with these trains falls on an army of about 100,000 
men." 

On the Continent this evil has gone farther than 
in England even, for Sunday trains are there even 
more numerous than those of week-days. But we are 
glad to note slight evidences of Continental reaction 
against this Pharaonic oppression of railroad men, even 
among those who recognize only humane reasons for 
Sabbath rest. In France the Chambers of Commerce 
of several of the cities and larger towns have memorial- 
ized the Government in favor of diminishing Sunday 
freight traffic on the railways. But no reform is 
likely to be effective that does not aim at the entire 
suppression of so great a sin and crime as Sunday 
trains. 

On this difficult subject I do not propose to utter 
my own opinions chiefly, but rather, for the most part, 
allow railroad men to show in their own language the 
evils resulting from Sunday trains. 

(1) What do railroad employees say of their Sabbath- 
less business ? 

A few years since some four hundred and fifty of his 



294 THE SABBATH FOR MAN. 

locomotive engineers petitioned Mr. William H. 
Vanderbilt for "the cessation of Sunday labor.' ' 
After pointing out how Sunday running had become 
" a great hardship," they continue : " We have borne 
this grievance patiently, hoping every succeeding 
year that it would decrease. We are willing to submit 
to any reasonable privation, mental or physical, to 
assist the. officers of your company to achieve a finan- 
cial triumph ; but after a long and weary service, we 
do not see any signs of relief, and we are forced to 
come to you with our trouble, and most respectfully 
ask you to relieve us from Sunday labor so far as it is 
in your power to do so. Our objections to Sunday 
labor are : First — This never-ending labor ruins our 
health and prematurely makes us feel worn out like 
old men, and we are sensible of our inability to per- 
form our duty as well when we work to an excess. 
Second- — That the customs of all civilized countries, 
as well as all laws, human and Divine, recognize Sun- 
day as a day of rest and recuperation ; and notwith- 
standing intervals of rest might be arranged for us* on 
other days than Sunday, we feel that by so doing we 
would be forced to exclude ourselves from all church, 
family, and social privileges that other citizens enjoy. 
Third — Nearly all of the undersigned have children 
that they desire to have educated in everything that will 
te?id to make them good men and women , and we can not 
help but see that our example in ignoring the Sabbat Ji day 
has a very demoralizing influence upon them. Fourth 
— Because we believe the best interests of the com- 
pany we serve, as well as ours, will be promoted 
thereby, and because we believe locomotive engineers 
should occupy as high social and religious positions as 
men in any other calling. We know the question will 



SUNDAY TRAINS. 295 

be considered : How can this Sunday work be avoided 
with the immense and constantly increasing traffic ? 
We have watched this matter for the past twenty years. 
We have seen it grow from its infancy until it has ar- 
rived at its now gigantic proportions, from one train 
on the Sabbath until we now have about thirty each 
way ; and we do not hesitate in saying that we can do 
as much work in six days, with the seventh for rest, 
as is now done. It is a fact observable by all con- 
nected with the immediate running of freight trains that 
on Monday freight is comparatively light ; Tuesday it 
strengthens a little, and keeps increasing until Satur- 
day ; and Sundays are the heaviest of the week. The 
objection may be offered that if your lines stop the 
receiving points from other roads will be blocked up. 
In reply, we would most respectfully suggest, that 
when the main lines do not run, tributaries would only 
be too glad to follow the good example. The ques- 
tion might also arise, If traffic is suspended twenty- 
four hours, will not the company lose one seventh of 
its profits ? In answer, we will pledge our experience, 
health, and strength, that at the end of the year our 
employers will not lose one cent, but, on the contrary, 
will be the gainers financially. Our reasons are these : 
At present, the duties of your locomotive engineers 
are incessant, day after day, night succeeding night, 
Sunday and all, rain or shine, with all the fearful in- 
clemencies of a vigorous winter to contend with. The 
great strain of both mental and physical faculties con- 
stantly employed, has a tendency in time to impair the 
requisites so necessary to make a good engineer. 
Troubled in mind, jaded and worn out in body, the 
engineer can not give his duties the attention they 
should have in order to best advance his employer's 



296 THE SABBATH FOR MAN. 

interests. We venture to say, not on this broad con- 
tinent, in any branch of business or traffic, can be 
found any class in the same position as railroad men. 
They are severed from associations that all hold most 
dear, debarred from the opportunity of worship, that 
tribute man owes to his God ; witnessing all those 
pleasures accorded to others, which are the only oases 
in the deserts of this life, and with no prospect of re- 
lief. We ask you to aid us. Give us the Sabbath for 
rest after our week of laborious duties, and we pledge 
you that with # a system invigorated by a season of 
repose, by a brain eased and cleared by hours of re- 
laxation, we can go to work with more energy, more 
mental and physical force, and can and will accomplish 
more work and do it better, if possible, in six days than 
we can now do in seven. We can give you ten days 
in six if you require it, if we can only look forward to 
a certain period of rest. In conclusion, we hope and. 
trust that, in conjunction with other gentlemen of the 
trunk lines leading to the seaboard, you will be able 
to accomplish something that will ameliorate our con- 
dition." 

That is a classic in the literature of capital and 
labor, and the refusal to grant it will be heard from 
on some judgment day, in this world or the other, 
or both. 

The Raihvay Age, in the Spring of 1883, when it 
was gathering many opinions in regard to Sunday 
trains, published a letter from a freight agent which 
showed that in addition to Sunday trains there was 
usually a great deal of needless Sunday work re- 
quired of railroad men in shops and along the road. 
1 The result is," he says, " that a large propor- 
tion of the employees of all grades are ordered 



SUNDAY TRAINS. 297 

on duty." He suggests that railroad superintendents 
should require weekly reports of the Sunday work 
done in every department, that it may at least be 
greatly reduced, and then closes his letter to railroad 
officers, directors, and stockholders with this appeal : 
" On behalf of thousands of my fellow railroad men 
who are too much deprived of their Sunday rest, I 
would enter a plea with managers to give this matter 
some serious consideration and receive the gratitude of 
their employees as well as improve the morals of their 
forces, for as a rule the best and most reliable men 
are those who greatly prefer not to work Sundays. 
These do not usually get drunk nor strike, and gen- 
erally can be depended upon. Continual Sunday 
work is a source of great dissatisfaction among men, 
who often feel a loss of self-respect and of the respect 
of others on that account, and who also consider that 
they have rights, as well as the public and patrons of 
the road, and do wish the advantages of Sunday 
privileges of attending church, or at least of having 
one day in the week they can call their own, to be 
spent with their families. These claims should at any 
rate receive careful consideration on the part of those 
in authority on. our railroads. Of course it may be 
said that those who do not want to work on Sunday 
can seek employment elsewhere. This is most cer- 
tainly true ; but the question arises, Can managers 
afford to dispose of the matter in such a summary 
manner?" 

There is abundant evidence that many railroad men 
feel bitterly the curse of Sunday work to body and 
mind and morals. One of them said : " Sir, Sunday is 
the saddest day of the week to me." Another, with 
tears in his eyes, exclaimed, in response to words of 



298 THE SABBATH FOR MAN. 

sympathy : " Those cursed Sunday trains !" Another 
railroad man, when spoken to kindly, in consequence 
of his being found partially intoxicated, said, with 
much feeling : " I assure you, sir, I never drank till I 
took up this Sunday work, but now I get so depressed 
with endless toil that I think I should kill myself if I 
did not drink." 

(2) Let us now hear what railroad managers have to 
say in regard to Sunday railroad work. 

A classic from the standpoint of the railway officer, 
worthy to stand in history beside the foregoing peti- 
tion of the locomotive engineers, is the following letter 
from the president of the Louisville, New Albany and 
Chicago Railway : 

" Louisville, April 19, 1883. 
" John McLeod, Esq., General Superintendent L., N. A. 
and C. Railway, Louisville, Ky. 
" Dear Sir : In the future operations of the Louis- 
ville, New Albany and Chicago Railway it is directed 
that so far as possible no work be done, or trains be 
run, upon the Sabbath day. You will, on the first of 
May, stop all trains on the Sabbath, except the even- 
ing passenger one. Some questions concerning mail 
transportation have arisen, and if this train is not 
required I shall issue a further order concerning it. 
In case of perishable goods or live stock, it may be 
necessary to do some work, but you will avoid this 
where it can safely and properly be done. You will 
in the future run no excursion trains of any kind, 
for any purpose, on the Sabbath. This order applies 
to camp-meeting trains. If Christian people can not 
find other places for worship, this company will 
not violate Divine and civil law. and deny its em- 






SUNDAY TRAINS. 299 

ployees the essential rest of the Sabbath to carry 
them to camp-meeting grounds. I am also informed 
that a number of the company's employees have 
conscientious scruples against any work on the Sab- 
bath. There are likely others who do not feel so 
strongly on this subject. Under no ordinary circum- 
stances must any employee, who objects on the grounds 
of his religious convictions, be ordered or required to 
do any service on the Sabbath. If any difficulties arise 
in the execution of this regulation, you will please re- 
port them to me for consideration, and you will also 
notify the employees of their right, on conscientious 
grounds, to be fully protected in the observance of a 
day of rest. I remain, yours truly, 

" Bennett H. Young, President." 

This letter attracted the attention of The Railway 
Age, of Chicago, which obtained a fuller expression 
from President Young for publication. He wrote as 
follows : " The laws of God and the laws of man are 
conclusive on this point, forbidding labor on the 
Sabbath day ; and every railway manager operating a 
road on that day violates human and Divine com- 
mand, and by forcing his employees to do the same, 
sets before them a continual example and practice of 
the disregard of the highest obligations. There is 
nothing in the business of railways which in the 
nature of the case makes them an exception to these 
laws, or lifts them above these considerations. They 
are not a distinct or separate class, but incur the same 
liabilities and duties as other corporations and citi- 
zens. . . . The most defenseless property is that of 
railways. Stretched out along lines reaching sometimes 
thousands of miles, it is simply impossible to defend it 



300 THE SABBATH FOR MAN. 

from sudden or organized aggression. The riots of 
1877 taught some valuable lessons on this point. 
Railway corporations in times of trouble are simply at 
the mercy of employees, and the damage done can only 
be determined by the extent and violence of the pas- 
sions exhibited. If every man in America were made 
a policeman it would be impossible to defend all the 
railway property in this country ; and, as a conse- 
quence, railroad corporations are more dependent upon 
the protection of the law-abiding, moral, and Chris- 
tian sentiments than any other class of property- 
owners. Are railway men, therefore, wise in thus 
doing what they can to teach and train their employees 
to violate the Sabbath, and with impunity to break the 
laws of the State made for their protection ? Would 
it not be wiser to do everything possible to encourage 
religion and a respect for these laws, and thus encour- 
age the sentiments which go furthest in the protection 
of the rights of property and life ? There are said to 
be in the railway service of this country five hundred 
thousand employees. It is probable that more than 
one half of these, at some time, are required to do 
Sunday service. The results of thus requiring two 
hundred and fifty thousand persons 115 to violate the 
Sabbath, solely to make money for corporations, and 
this by direct corporate command, are of incalculable 
injury, not only to these parties, but to society at large. 
Men within my knowledge are every Sabbath-day 
compelled to do work in direct contravention of their 
religious scruples. It is safe to assume that one half 
of these employees are Christians ; and this evil, there- 
fore, becomes the more appalling. When you con- 
sider how these men, from fear of losing their places, 
are compelled to do this labor (much of which is 






SUNDAY. TRAINS. 301 

totally unnecessary, and is the result of indifference 
or cupidity on the part of the managers and stock- 
holders), it becomes a monstrous wrong against the 
religion and family rights of these employees. And this 
compulsory violation of their duties as Christians and 
citizens teaches them to violate all other laws of the 
State, and prepares them not only for indifference to 
the interests of a corporation itself, but for the mani- 
festation of a disregard for all wise precepts and re- 
strictions. This is probably the worst feature of the 
whole custom. No man, in the nature of the case, 
will be true to an employer who, for mere gain, demands 
of him a violation of his conscientious scruples." 

Even though this brave railroad president was able 
to hold his place only for a short time, and had to give 
way to one who would run Sunday trains, his name 
will ever be honored as the leader of a great reform, 
which others will carry forward to victory. 

These letters from Bennett Young called out a letter 
from the president of the Michigan Central Railway, 
dated at Detroit, May 14th, 1883, in which he says : 
" I. If all railroad companies competing for the same 
class of traffic from and to common points were in ac- 
cord, it tvould be practicable to a very large extent to 
abandon the running of railway trains on the Sabbath 
day. The chief difficulty is that in these days of sharp 
competition time has become such an important ele- 
ment that if one railroad company would voluntarily 
cease its traffic for one day during the week, while others 
continued, it would lose largely thereby. Yet, for 
example, were each of the trunk lines to absolutely re- 
fuse to exchange traffic of any kind with their connec- 
tions, from 6 P. M. Saturday until Monday morning, it 
would be a simple matter for these trunk lines, as well 



302 THE SABBAT.H FOR MAN. 

as for their Western connections, to so arrange the 
movement of traffic as to practically do away with the 
running of Sunday trains. 2. There is no question as 
to the desirability of prohibiting Sunday work on rail- 
ways. The law of nature, to say nothing of the high- 
er law, requires that man should have rest one day in 
seven. 116 Is there any reason why a railway engineer or 
conductor is not entitled to his rest as much as a mer- 
chant or manufacturer? 3. This company has endeav- 
ored to so arrange the runs of its trainmen and engineers 
as to bring them home on Sunday, but little can be 
done in that direction without the concerted action on 
the part of all companies interested in the same traffic. 
4. I do not believe at the end of the year the loss in traf- 
fic would be appreciable were all Sunday work stopped, 
and in the. better morale of the men the railway com- 
panies would be abundantly paid for doing away with 
work on this day. 5. While the public would no doubt 
at first be dissatisfied at the cessation of Sunday work, 
and would claim injury thereby in the matter of deten- 
tion to freight and delay to mails, it is difficult to see 
how such injury could really exist, were the practice of 
doing away with Sunday work made uniform on all 
roads. As an example, at one time it was thought 
necessary for each of the Omaha roads to run a train 
from Chicago Sundays ; after a while this was changed 
so that a train left each Sunday on one only of the 
three roads. This caused at first some dissatisfaction, 
but it soon passed away, and the result of the experi- 
ment, so far as I have been able to learn, was entirely 
satisfactory. The effect of this constant and never-end- 
ing work is not only injurious to the men themselves, but 
most deplorable to their families. ... To bring about 
a cessation of Sunday work now would be much less dif- 



SUNDAY TRAINS. 303 

ficult than is would have been a few years since. All 
over the country railway companies are grouping them- 
selves into associations for the exchange of traffic, the 
maintenance of rates, and the better carrying out of 
agreements, such as, for example, the Trunk Line Com- 
mittee, the Joint Executive Committee, the South- 
Western Railway Association, and many others. If these 
companies can come together on short notice to arrange 
for any and all questions of mutual interest, it would 
be a simple matter, were this question of Sunday work 
properly considered, to bring about a reform in the 
same." t 

The Railway Age says editorially, in the same issue 
with this letter (May 24th, 1883) : " Mr. Ledyard's con- 
viction that he and other railway managers are all com- 
mitting a fearful mistake in allowing the continuance 
and rapid growth of this Sunday labor is held, we be- 
lieve, by the great majority of railway officers, 111 and it is 
to be hoped that in their personal and public consideration 
of the great problems of railway management they will 
give that serious attention to this subject which its im- 
portance demands." 

The Delaware, Lackawanna and Western Railroad 
Company, famous, in connection with the controlling 
influence of Hon. Wm. E. Dodge, for standing alone 
in Sabbath observance among the great trunk lines, 
has been heard from anew on this question in the fol- 
lowing letter from its president, Samuel Sloan, which 
was published in 1884 by the New York Sabbath Com- 
mittee : ' It seems to me that all railroad managers 
must sympathize with efforts to diminish ' Sunday la- 
bor,' now, I regret to see, on the increase. In my 
judgment the necessity, so much urged, does not exist, 
nor do the public demand from railroad management 



304 THE SABBATH FOR MAN. 

more work than ordinary labor. Railroad men have a 
right to rest one day in seven and to observe the Sab- 
bath as much as any other of our fellow-citizens. It 
must be, and is conceded by all interested, that health 
and good discipline are promoted by this rest. I think 
that it would be an easy matter for the Trunk Line 
Commission to take up the subject, and refer it to a 
committee to report some regulations or agree upon 
certain trains that may be deemed necessary to meet any 
reasonable demands of competing interests or the pub- 
lic wants in regard to perishable property." 

This letter calls up the remark of Mr. Dodge in his 
address at the Boston Sabbath Convention : "I tell 
our directors that if they compel conductors to break 
the Fourth Commandment, they have no right to ex- 
pect them to keep the Eighth." 

The Christian Statesman of June 26th, 1884, com- 
menting on several of these replies of railroad managers, 
and others less favorable, published in a leaflet 855 by the 
New York Sabbath Committee, says : " Two things 
are forced upon our mind by the attentive perusal of 
these letters. First, railroad men, with hardly an ex- 
ception, are uneasy in mind, dissatisfied with them- 
selves, and vaguely conscious that they are working 
against the best interests of the community, in the 
course which they are now pursuing. Yet they are per- 
sisting in that course, and pleading various forms of 
1 necessity ' as an excuse. And the ' necessity ' is 
often of the very flimsiest character. So long as 
Christian men in their discussion of this subject meet 
the railroad men on this half-way ground, nothing of 
substantial value will ever be gained. The limits of 
this necessity it will always be impossible to define. 
The concession will be like a deliberate proposal to re~ 



SUNDAY TRAINS. 305 

pair a dike, leaving one small hole through which the 
excess of waters may percolate and do no harm. The 
end will always be to sweep away the dike. No prin- 
ciple cuts the Gordian knot of perplexities which rail- 
road men weave perpetually for the conscience of the 
country but this : The essential wickedness and Heedless- 
ness of either freight or passenger traffic along railroad 
lines on the Sabbath. . . . The second reflection com- 
pelled by these utterances is that reform at this point 
is not to be expected from within railroad circles. 
Argument, remonstrance, entreaty, on the part of the 
Christian public, will be of no avail. These men are 
held in the meshes of a vast and complicated system 
from which a more vigorous conscience than is revealed 
by any of their number would be necessary to enable 
them to break away. It is here as in other matters — 
deliverance must come from without. Those who suf- 
fer themselves to remain in such corporations and 
receive the fruits of Sabbath-breaking toil are not the 
men to devise and carry out a reformation. The only 
power which can reach the case is the power of law. 
This is plainly indicated by President R. S. Hayes, 
who says : ' Until the proper action is taken by the 
public in the form of amended laws and revised rulings, 
relieving the roads from liabilities resulting from the 
suspension of transportation, a certain amount of Sun- 
day labor must of necessity be performed.' It appears 
from this that, under the laws of the States and the 
decisions of the courts, the railroads are actually com- 
pelled to hurry freight and passengers to their destina- 
tion regardless of the Sabbath, and are liable for dam- 
ages if they refuse to do so. Is it not plain that the 
law must be set right ; must be reversed if it decrees 
such wrong, and relieved of its ambiguity if it is misin- 



306 THE SABBATH FOR MAN. 

terpreted, before we can expect any general reforma- 
tion?" 

During the sessions of the famous International Sab- 
bath Congress at Geneva, a conference of chief engineers 
and directors of railways in Switzerland and France 
was held, in which the belief was expressed that Sun- 
day traffic could be greatly diminished without pecu- 
niary loss, and ought to be even at the risk of such 
loss. In any land a few such directors can stop the 
Sunday trains. In railroad matters the proverb is 
doubly true : "It does not take many to make a ma- 
jority." 

There are suggestive hints for railroad managers 
and men in the following incidents about Col. Charles 
E. Hammond, the first superintendent of the Chicago, 
Burlington and Quincy Railroad, contributed by H. 
L. Hammond, who writes: '* My brother did not as- 
sume that all work could be suspended on Sunday, but 
he sought to reduce the amount to the minimum, and 
tried to make such arrangements that all the em- 
ployes might have a rest. He was firm in the convic- 
tion that the best interests of the road, as well as of 
the men, required the keeping of the Sabbath. When 
superintendent of the C, B. and Q., he sent an 
order to the Aurora workshops that all unnecessary 
Sunday work should be discontinued, and explained 
the order to mean all work not needed to start the 
cars on time Monday morning. When it was repre- 
sented that the brasses on the engines must be polish- 
ed on Sunday, he telegraphed : 'If there are any 
brasses that can not be kept bright without Sunday 
labor, let them be painted black.' " Mr. Fairweather, 
formerly an employee of the Chicago, Burlington and 
Quincy Railroad, tells this characteristic anecdote of 



SUNDAY TRAINS. S°7 

Colonel Hammond : "A director and one of the larg- 
est stockholders of the road and I were stopping at 
the Tremont House, Chicago, one Sunday. He said 
to me, ' Go and tell Col. Hammond I want to see him 
this morning/ ' Why, it is Sunday, and I don't 
think he'll come.' ' Yes, he will ; of course he'll come 
if you tell him for me.' I went reluctantly. The 
Colonel met me at the door, and when I told my errand 
he straightened up till he seemed about eight feet 
high, and replied, ' Give my respects to Mr. — , and 
tell him that six days in the week I am superintendent 
of the Chicago, Burlington and Quincy Railroad, at 
his service, but this is my Sabbath. Good-morning.' ' 

Why should not railroad men adopt that sentiment 
and say, when called on for Sunday work, I am a 
railroad employee for six days in the week, but this is 
my Sabbath, and I will not work upon it ? Why not 
strike once against Sunday work, and not always for 
higher wages ? 

There are such heroes, and they seldom become 
martyrs, except in the prophecies of their timid com- 
rades. Honesty seldom brings one the crown of 
martyrdom, but oftener the crown of success. 

Girard, the infidel millionaire of Philadelphia, one 
Saturday ordered all his clerks to come on the morrow 
to his wharf and help unload a newly-arrived ship. 
One young man replied quietly, " Mr. Girard, I can't 
work on Sunday." " You know our rules. " "Yes, 
I know. I have a mother to support, but I can't 
work on Sunday." "Well, step up to the desk, and 
the cashier will settle with you." For three weeks the 
young man could find no work, but one day a banker 
came to Girard to ask if he could recommend a man 
for cashier in a new bank. This discharged young 



308 THE SABBATH FOR MAN. 

man was at once named as a suitable person. " But," 
said the banker, " you dismissed him." " Yes, because 
he would not work on Sunday. A man who would 
lose his place for conscience sake would make a trust- 
worthy cashier. " And he was appointed. 

That story is but one of many. I will add another as 
told by the Hon. Wm. E. Dodge in an address on the 
Sabbath : " I had, as a teacher in my Sunday-school, a 
man who for many years ran the morning express on the 
New York and New Haven road. One winter morn- 
ing, as he came into Sunday-school, he said to me, 
' Mr. Dodge, I suppose I have lost my position on the 
road/ I said, 'What has happened?' for I knew he 
was in all respects a first-class man, receiving the very 
highest wages, and had never met with any serious ac- 
cident. Said he, ' The superintendent sent for me 
early this morning, to get out my engine to open the 
road, as there had fallen a deep snow during the night. 
I sent word that on any other day I was ready to do 
any extra work, but I could not come on the Sabbath. 
Before I had finished my breakfast, peremptory orders 
came for me to come at once and get out my engine. 
I replied that I was just going to my Sabbath-school, 
and could not come ; and I presume I shall get my 
discharge to-morrow.' I said, 'Go early in the morn- 
ing to the superintendent, and say that, although you 
are only engaged to run the express train, yet at any 
time, day or night, if anything special should happen, 
you would be ready to do what you could for the com- 
pany, but can not work on Sunday. And if you are 
dismissed I will secure you a first-rate position on a 
road in which I am interested, that never runs on Sun- 
day.' The next Sabbath he told me that he began to 
speak to the superintendent, but he stopped him, and 



SUNDAY TRAINS. 309 

said, ' I respect your position, and you shall never be 
called on for Sunday work again. ' A few months after 
there occurred to that express train the awful accident 
at Norwalk Bridge, which cost so many valuable lives 
and over two hundred and fifty thousand dollars to 
the company. I at once supposed my good teacher 
had 'gone to his home,' and made my way to the 
office of the company, to find instead that he had been 
permitted to leave for a few days on important busi- 
ness, and the train had been put in charge of a former 
engineer of the road, who had just returned from Cal- 
ifornia. * Oh !' said the superintendent, ' no such acci- 
dent could have happened if Smith had been on the 
engine.' " 

Mr. Dodge, who was prominently connected with 
several great railroad companies, also contributed to 
the discussion of Sunday trains the following important 
letter, written to Rev. Dr. Clark, of Albany, in 1882 : 
" I have been connected for nearly half a century 
with some of our principal railroads : was twelve years 
in the Erie, commencing when it was in Orange Coun- 
ty and remaining till after its completion to Dunkirk, 
when they soon commenced running on the Sabbath, 
when I at once left the direction ; in 1843 I was at the 
opening of the New Jersey Central, putting in the first 
shovelful of dirt and making an address. I remained 
a director till 1873, during all of which time it was a 
Sabbath-keeping road. During the summer of that 
year, Mr. Johnston, its president, made a contract 
with another road to run two trains on Sunday. When 
we returned in the early fall, the subject came up on 
the question of approving the contract. It was op- 
posed by the late John C. Green, Judge Maxwell, of 
Easton, Pa., Mr. Frelinghuysen, and myself, and after 



3IO THE SABBATH FOR MAN. 

three days' discussion Mr. Maxwell changed his vote 
and the action of the president was approved. I sent 
in my resignation, which was not accepted, and 1 at 
once put my stock (some $130,000) on the market, 
and sold it at 116 to 118. In two years thereafter it 
was bankrupt, the stock selling for 10 cents. I was 
one of the early builders of the Houston and Texas 
road, and for seven years its president, during which 
time it was a strictly Sabbath-keeping road ; but it 
was then controlled by the Morgans, who had pur- 
chased largely of its stock, and I left it, and it has now 
become a regular Sabbath-breaking road. . , The 
Delaware, Lackawanna and Western road was formed 
in my office in 185 1 by my inviting some hundred gen- 
tlemen to consider the project. My late father-in-law, 
Anson G. Phelps, made the first subscription, and my- 
self the second. I have been a director ever since. 
It has grown into vast proportions, but has been a 
strictly Sabbath-keeping road and greatly prosperous. 
I was pleased, some years ago last summer, when in 
the office, to see a telegram reply just made by the presi- 
dent, Mr. Sloan, to a letter from a Methodist minister, 
asking that trains might be run on Sunday to a camp- 
meeting some fifteen miles from Scranton. The reply 
was short, but to the point : i Our trains don't run on 
Sunday.' We have just completed our road to Buffa- 
lo as a through line to Chicago, and I tremble for fear 
of the future. But if it ever runs on Sunday, I at 
once close my connection with it. No one can esti- 
mate the vast value to our country from the construc- 
tion of our railroad system. It has done more than all 
else, and but for it our country would hardly have ex- 
tended west of Chicago. But it has done more than 
all other things to destroy our Sabbaths, and it is be- 






SUNDAY TRAINS. 311 

coming worse and worse ev.ery year. 118 Many roads 
now use the Sabbath for making up their freight trains 
with the accumulated freight of one week, thus run- 
ning more trains on Sunday than any other day in the 
week. Also that day is the special day for repairs 
to cars and engines, and the shops of many roads are 
more busy than other days. I contend that by this 
policy the roads are driving from them their best and 
most reliable men, and making the bulk of their em- 
ployees men who have not the fear of God, and hence 
are not to be fully trusted. No positions are more 
important than those occupied by the engineers and 
conductors of our railroads, and if they are not honest 
and conscientious men, and also sober men, those who 
travel run great risks as well as the owners. . . . The 
time has come when Christian men must realize the 
fact that when they become stockholders they are part- 
ners, and will be held responsible by God if they con- 
tinue as partners in roads that are breaking His com- 
mandments. It is entirely within the power of the 
Christian stock and bond holders to stop the running 
of trains on the Sabbath. Let it once be welLunderstood 
that our Christian men will not hold stock or bonds 
on roads running on Sunday, and a large portion of 
the roads would see that in order to maintain the price 
of the securities they must respect the feelings of the 
best men in the country, who are now holders of hun- 
dreds of millions of stock and bonds in these roads." 

More Christians are needed who, like Mr. Dodge, 
will not even have so much part in the destruction of 
the Sabbath as Saul had in the death of Stephen, that 
of silently consenting to its death by withholding their 
protests or not withholding their investments from 
Sabbath-breaking corporations. If every stockholder 



312 THE SABBATH FOR MAN. 

who does not approve of Sunday trains would even put 
his disapproval on record in an earnest letter to the di- 
rectors, the pile would not be swept away without im- 
pression. 

It is a suggestive fact that the special Sunday trains 
and Sunday excursions on one of the railroads of 
England — the London, Chatham and Dover line — 
were stopped in 1873, through the efforts of several 
Sabbath committees, by a majority vote of the stock- 
holders in their annual meeting. The resolution 
which the directors finally accepted was the following : 
" That having regard to the many evils which attend 
the system of Sunday excursions — especially those to 
the French coast — and recognizing the right of our 
employees of all grades to the rest of the Lord's-day, 
this meeting of proprietors makes it an earnest request 
to the directors that they will run no more Sunday 
excursions themselves, and that they will decline to 
supply special Sunday trains to the National Sunday 
League, or any other persons or bodies applying for 
them, except for such restricted conveyance of pas- 
sengers as seems called for on the ground of public 
necessity." 

There ought to be at least one law-abiding and 
humane stockholder in each railroad corporation brave 
enough to move a similar but stronger resolution, 
and put his associates to the test, that it may be 
known whether Christian corporators as well as their 
corporations are conscienceless. 119 One of the most 
important things to be done by the pulpit and re- 
ligious press is to rouse in Christians who are stock- 
holders in the great corporations that are said to 
have no souls, a sense of their " individual responsi- 
bility to God ",for the Sabbath-breaking of these cor 



SUNDAY TRAINS. 313 

porations. The wealth of our land is three fourths of 
it in the hands of nominally Christian men. They 
own a majority of the stock in many railroads and 
other stock companies. Western railroads would not 
so generally crush the Sabbath beneath their restless 
wheels if Christian stockholders in the East adopted 
the rule of Hon. William E. Dodge, that they would 
not hold stock in Sabbath-breaking corporations. So 
the mines of Nevada and elsewhere, whose Sabbath- 
less men are being ruined in body and soul r are owned 
largely by Christians in old and New England, few of 
whom have even expressed a wish to their mine super- 
intendents as to Sabbath observance. One of the 
curiosities of the recent discussions of Sunday trains 
is that two intelligent editors, one secular, the other 
religious, have laid the responsibility for this crime 
against human and Divine law on the impersonal 
"public," in the following fashion: "The responsi- 
bility for the running of Sunday trains must certainly 
in the end be placed upon the patrons of the roads." 
" The post-office authorities are blamed for distributing 
the mails on Sunday, and the railway corporations are 
censured for running their trains on Sunday, whereas 
whatever blame rests in the premises rightly lies at the 
door of the Christian people who directly demand — or 
at least avail themselves of — these facilities/' Yes, the 
patrons of Sunday mails, Sunday trains, and Sunday 
newspapers, are wholly to blame for the evils resulting 
from them, precisely as the patrons of Sunday saloons 
are wholly to blame for that violation of law. The 
hands of those who put on the attractive trains and 
open the attractive sajoons are quite as clean as Pilate's 
after he yielded to the demand of the mob and cruci- 
fied another of God's earthly representatives. ' Thou 



314, THE SABBATH FOR MAN. 

knowest the people that they are bent on mischief." 
They are to blame when stockholders fatten their 
golden calf in the hours that belong to God for wor- 
ship and to man for rest. 

Even Christian men sincerely repeat the excuse of 
the railroad magnates, that " trains could not properly 
be stopped wherever Sunday happened to catch them,'* 
as if that were not the very thing which used to be 
done before Sunday trains were common. Travelers 
easily adjusted themselves to the plan, and could do 
so again, it being no more expensive to stop at a hotel 
than to ride in a palace car. 

Those who are neither railroad men nor shareholders 
can help on this reform by an example which gives no 
countenance to Sunday railroading, either in the form 
of local excursions or " through trains," which last 
even Christians often take on Saturday night in 
Chicago in order to reach New York on Mondav 
morning, saving a day for mammon by robbing the 
soul and God. If you speak in their presence against 
these Sunday trains, the defense usually is that they 
enable sons to get more promptly to the bedsides of 
their dying fathers. To look at the Monday morning 
trains in Chicago and New York one would think that 
some weekly epidemic was wont to strike a thousand 
fathers in each city. A Christian father would surely 
prefer to die without seeing his son, if need be, than 
to have the railroads sustain, for the benefit of dying 
fathers, a custom that robs millions of men of their 
Sabbath rest and so hasten their deaths. 

Beyond a consistent example, good citizens can do 
much to restrain the evils resulting from Sunday 
trains and boats after the fashion suggested by the 
following incidents. 



SUNDAY TRAINS. 315 

The people of Hastings, near New York City, where 
there are two picnic groves, which are frequented by 
the noisy and often indecent crowds that land from 
excursion boats and swarm through private grounds, 
finally took vigorous action in the matter, and on 
complaint of the village trustees a temporary injunc- 
tion was secured against the landing of excursion 
parties at these groves on any day of the week. On 
the final hearing the injunction was suspended only 
on the stipulation that excursions on week-days be 
allowed to land provided no beer or liquor is sold, 
and that no excursion party should land on Sunday. 
From the subsequent Legislature 56 a law was obtained 
which confers upon the trustees of incorporated vil- 
lages authority to regulate, and in proper cases to 
prohibit, the landing within the village of excursion 
boats. 

A few years ago a Sunday excursion by steamer 
to Rockport, Mass., was extensively advertised in 
Boston. A few earnest men in that little town de- 
termined to prevent such an attack upon the quiet and 
morality of their homes. " A petition to the selectmen 
was signed by the people. A remonstrance was 
addressed to the proprietors by the officers of the 
town. A respectful reply was received, and the project 
abandoned. Again, the next year, a very attractive 
Sabbath excursion was advertised to start on a steamer 
at about the hour of morning church service. The 
boat was a beautiful one, the objective point one 
everybody wished to see, the fare exceptionally low. 
Handbills were placed in all the houses and stores. 
The children were on the quivive, and the Sunday trip 
was becoming the town's talk. The pastor of the 
principal church, on reading one of the handbills, wrote 



316 THE SABBATH FOR MAN. 

a protest against such desecration of the Lord's-day, 
addressed to the proprietor of the steamer, beseeching 
him, in the name of good order and the religious ob- 
servance of the day, not to send the boat. This peti- 
tion was read to the selectmen, and they wrote a letter 
to accompany it, of similar purport. A prayer-meet- 
ing of sixty-five persons asked Divine direction, and 
appointed one of their number to further this request. 
A telegram was sent to the distant proprietor of the 
steamer, notifying him that the letter and protest were 
on their way. To the former were affixed the names 
of every Protestant pastor and forty citizens. This 
was all done Friday evening and Saturday morning. 
On Sunday evening the aroused attention of the 
people was directed to Sabbath observance by a large 
union meeting, in the most capacious church. The 
steamer did not come. The lessee wrote, indicating 
his regret and apologizing for the attempt, expressing 
his sorrow for the publicity given the matter, and 
declaring that he would readily have heeded a more 
private request to forbear. 

" Now what was gained ? (i) Public attention was 
directed to the sacredness of the Sabbath. (2) An 
incipient attempt at its desecration was nipped in the 
bud. (3) Moral courage, such as is needed to meet 
intemperance and other flagrant immoralities, was 
aroused and confirmed in good people who had too 
often timidly shrunk from disagreeable duties, and suf- 
fered God's law and their own rights to be recklessly 
trampled upon by the thoughtless and lawless." 

A signal .success was gained in the summer of 1883, 
in suppressing railroad excursions on the Maine 
Central. The clergymen of the Baptist and Congre- 
gational churches of Portland and vicinity sent peti- 



SUNDAY TRAINS. 3 17 

tions to the managers asking them to abolish such 
trains, and were answered favorably. 

The most notable of recent New England battles with 
Sunday excursions, whose invasion is more to be feared 
than that of which Paul Revere gave the alarm, occurred 
in Berkshire County, and is thus described in The Con- 
gregationalist : " To begin with, a milk-train has been 
run down the valley from Pittsfield to Bridgeport for 
years on Sunday afternoons ; and, remembering that 
even the Jew might draw his ox out of the pit on the 
Sabbath, we have mercifully sent our milk to the city's 
thirsting thousands and kept a quiet conscience. But 
when the railroad announced a train to start from 
Bridgeport early on Sabbath morning, to carry pas- 
sengers and to distribute New York newspapers all the 
way to Pittsfield, then hill sounded the note of alarm 
to hill, and the valley cried aloud. 

" Our South Berkshire Congregational Association 
sent in the first protest. The Methodists followed 
immediately, these two being the only denominations 
with local organizations. And not only did the min- 
isters protest, but they preached about it till every 
church-goer had the danger plainly set before him. 
Letters were written, prominent men talked with, and 
lest this should not be enough, a messenger was sent 
down the road to visit every village and rouse the 
saints. The work began to tell, and in the track of 
his feet protests gathered their formidable lists of sig- 
natures and poured in on the astonished railroad 
officials in such number and weight as finally to stop 
the train. For we had looked in the Revised Statutes 
of Massachusetts, and we bade the president and 
directors read for themselves, that unless the railroad 
commissioners gave them permission they had no right 



3l8 THE SABBATH FOR MAN. 

to move a rail's length in our State on Sunday, and 
could be indicted for Sabbath-breaking. 

" For two Sundays the unwelcome whistle had dis- 
turbed our worship, but on the third all was still. This 
was a truce, not a victory ; for the railroad had ap- 
pealed to the commissioners, who refused permission 
until they had allowed both sides to be heard, and 
named Great Barrington, July 17th, 1883, as the place 
and time for such a public hearing. 

"If ever a subject was 'agitated,' this was now. 
The secular press began to make fun and call names. 
One or two small weeklies with local circulation took 
the right stand, but the dailies, great and small, 
laughed and sneered and made their little allusions 
with sly contempt. The opposition began to circulate 
petitions for the train and found names enough — but 
such names as some of them were ! Meanwhile every 
town on the line of the road was stirred up in person 
or by letter. More sermons were preached, and 
prayer was made without ceasing ; and while here and 
there a good man kept aloof, yet it was one of the 
remarkable features of the movement that God's peo- 
ple of every name stood together. 

" All eyes and hearts now turned to the Great Bar- 
rington meeting, and on Tuesday, July 17th, a great 
many earnest men turned themselves that way too. 
About three hundred people gathered in the town hall, 
nine tenths of them opposed to the train. Here were 
farmers and merchants, orthodox deacons, and Irish 
Catholics, who said they had learned to value the New 
England Sabbath ; senators and other public men, 
manufacturers and mechanics, ministers and doctors, 
all in earnest to preserve the old-time country Sunday. 



SUNDAY TRAINS. 319 

It may be doubted if a finer gathering of representative 
men was ever looked upon in this vicinity. 

' The opposition was presided over by one of the 
Governor's Council, and he called upon men represent- 
ing different interests. Speeches of great earnestness 
followed. Citizens begged for their day of rest in 
quiet homes. Dr. H. M. Field and Mr. Robert Carter, 
of New York, spoke in behalf of summer residents 
from the cities that their pleasant retreats in Berkshire 
might not be invaded by the rabble of Sunday excur- 
sionists. The mill-owners present were as one man 
in their emphatic protest against the ' new departure,' 
and the temperance men begged that no train should 
invite their young people from prohibition villages to 
free rum at the end of the road. 

" Four anxious days followed, and Saturday after- 
noon brought the telegram, ' Petition for Sunday train 
unanimously rejected.' How the good news flew ! 
It was telegraphed and telephoned till every minister 
on the line had it to thank God for in his long prayer 
on Sunday morning. 

11 Christians outside of Berkshire rejoiced, also, for 
the victory was one of general interest. 

" Let no one say again that the Puritan spirit is 
dead. Jonathan Edwards, Drs. Hopkins, West, 
Hyde, Shepherd, Field, and Gale have passed from the 
Housatonic Valley, but as Whittier said at Woodstock 
a few weeks ago : 

' The fathers sleep ; but men remain 
As wise, as true, and brave as they. 
Why count the loss and not the gain ? 
The best is that we have to-day.' 

" The time to strangle a serpent is before it begins 
to bite. If the Sunday train had run unmolested one 



320 THE SABBATH FOR MAN. 

summer, we might have found it harder to stop. 
Sometimes the only chance of victory is in the sudden 
assault and bayonet charge. And do the Christians 
of this State know that there are two hundred and 
fifty trains running every Sunday in Massachusetts 
without legal permission, and that this is the first 
voice that has been raised in protest ?" m 

What hope is there that railroad men will have 
their Day of Rest restored ? 

Edwin D. Ingersoll, Railroad Secretary of the Inter- 
national Committee of Young Men's Christian Asso- 
ciations, replies : " The hopes of improvement in Sun- 
day observance by railroad men is hope founded on 
faith rather than sight. My own hope is strengthened 
by the fact that the number of CJiristian men in rail- 
road service is increasing, and they and their efforts 
for their comrades are being more and more appreci- 
ated. There is no uniformity of view or practice 
among Christian railroad men in regard to Sunday 
work. Some refuse to do it at the risk of losing posi- 
tions. To others, equally conscientious and active and 
successful in Christian work, it is a work of necessity, 
and, though crying ' O Lord, how long ! ' they see no 
way out yet. When Christian ministers, evangelists, 
and laymen will stop taking Saturday night trains to 
reach home or some other place Sunday morning, and 
Sunday night trains to get somewhere bright and 
early Monday morning, there will be less demand for, 
and so less Sunday trains. Railroad managers would 
like to get rid of them, though there are some excep- 
tions." 

In England an effort is being made to rouse Chris- 
tians to their duty in regard to Sunday trains by the 
Anti-Sunday Travelling Union, which circulates the 



SUNDAY TRAINS. 321 

following card, whose Scripture mottoes are especially 
suggestive of our duty to the overworked railroad 
men : 



" Let all your things be done with Chaiity." — I Cor. xvi. 14. 



THE ANTI-SUNDAY-TRAVELLIEG UNION. 

THIS IS TO CERTIFY THAT 

has agreed, with the help of God, to abstain 
from travelling on Sunday, except under most 
urgent necessity, and to discourage all such 
travelling. 

Signed. 
Member' s N D ate 



"Until the Lord hath given your Brethren rest, as He hath given 
you. u — Job i. 15. 



I challenge any one who uses Sunday trains to show 
how he can consistently oppose any other form of 
Sunday labor for gain, or any other violation of the 
civil laws. 

When Dr. Guthrie, as a wine-drinker, tried to per- 
suade Scotch workingmen to give up their whiskey, 
he found he was wasting his breath. They replied, 
silently or aloud, that they had as good a right to take 
alcohol in whiskey as he had to take it in wine. Not 
until he gave up his alcohol could he persuade others 
to abstain from theirs. So the rich man who patronizes 



322 THE SABBATH FOR MAN. 

a " through train" can have no influence in persuading 
a poor mar>. to forego his cheap Sunday excursion. If 
I make railroad men work on the Sabbath, why may 
not another man work his factory operatives ? If I 
buy a ticket on the Sabbath, what can I say to another 
man who buys a hat ? As Sunday newspapers, having 
violated the Sabbath laws themselves, seldom condemn 
other violations of the Sabbath laws, so every man 
who uses a Sunday train seals his own lips, and sears 
his own conscience against being of any service in 
rescuing the imperiled Sabbath. 



SUNDAY NEWSPAPERS. 

A glance at the history of Sunday newspapers will 
prepare us to discuss them. 122 

The New York Herald was the first of American 
daily newspapers to issue seven days in the week. It 
began this practice in 1841. 125 The Alta California, of 
San Francisco, adopted this plan soon after. The 
Boston Herald, The New York Times, New York 
Tribune, and several other papers began to issue Sun- 
day editions in 1861. The occasion at the beginning 
was the popular demand for the latest war news. At 
first the circulation was small, but more recently it 
has grown with almost incredible rapidity. In the 
seven States which publish the most papers the average 
circulation of the Sunday editions was, in 1882, sixty 
per cent of the circulation of the daily editions. It 
has doubtless increased since then. By the aid of 
Sunday mails and Sunday trains the circulation has 
been extended from the cities to large portions of the 
country districts. It was found, by investigation, that 






SUNDAY NEWSPAPERS. 323 

in the four Massachusetts towns of Salem, Beverly, 
Danvers, and Peabody, a Sunday paper goes into every 
other house. These are read by all classes of non- 
church-going people, by the members of the liberal 
religious bodies, and to a very considerable and in- 
creasing extent by members of evangelical churches. 
In 1858, Sunday papers, with the exception of unin- 
fluential weekly sheets, were unknown in most of the 
country. Now, daily morning papers which are not 
" published every day in the year" are the exception 
in nearly all our large cities and in many second-class 
ones. In Boston there is nearly an even balance 
between six and seven day journals — three of the 
former to two of the latter. In New York all the great 
morning prints are published on Sunday, and not long 
ago an enterprising individual started a Sunday after- 
noon weekly, " to fill the gap" between the Sunday and 
Monday morning issues. A majority of the papers in 
Philadelphia are published on all days alike. Through- 
out the entire West, with the exception of Pittsburg 
and perhaps Indianapolis, there is but one morning pa- 
per in any large city which omits a Sunday edition, and 
the smaller cities in New York, Ohio, and Indiana have 
followed in their track. In the larger cities of the 
South seven-day papers are generally established. 
Rowell's. Newspaper Directory, for October, 1883, 
reported four hundred and fifty-six Sunday news- 
papers, only fifteen of which are in New England. 
New York leads the States with fifty-eight. Pennsyl- 
vania follows with forty. Illinois has thirty-one, Ohio 
twenty-nine, California twenty-three, Indiana and 
Georgia, each nineteen. 123 

As I have discussed Sunday trains mostly by the 
utterances of railroad men, so I propose to discuss 



324 THE SABBATH FOR MAN. 

Sunday newspapers mostly by quotations from news- 
papers and newspaper men. 

The New York Tribune, when it was not a Sunday 
paper, said (Nov. 15th, 1871) : " We are opposed to 
anything which tends to increase the already too great 
tendency to break down the observance of the Sab- 
bath. Irrespective of any religious question, which 
we do not now and here discuss, the difficulty is that 
its secularization will tend to diminish its prestige as a 
season of rest from physical labor ; and this would be 
a consummation to be deprecated, for the reason that 
in this over-active, and as we sometimes think, fatally 
busy country, a very little opportunity will set a con- 
siderable portion of producers to work on Sunday, 
thus complicating the labor question, which is com- 
plicated enough already." 

That is my argument against the Sunday Tribune of 
to-day, which is making most persistent efforts to get 
those who do not believe in Sunday papers to sur- 
render their convictions and buy its Sunday issue. 1 " 

The Pittsburg Commercial Gazette of March 31st, 
1882, said : " Those of our contemporaries who pub- 
lish Sunday papers do not take kindly to the opinions 
expressed by the Sabbath-day observers. This was 
to be expected, as they prefer to be let alone, and 
quietly but surely break down the observance of 
the Sabbath day. The truth is that Sunday papers 
have no more right to publish than have merchants to 
open their stores and do business on the Sabbath. 
Sunday papers are published solely to make money. 
Were they not profitable there would not be a single 
paper issued. The assertion so often made by the 
advocates of Sunday papers, that more Sunday work is 
done on a Monday morning paper than is done on a 



SUNDAY NEWSPAPERS. 325 

Sunday paper, is not true, and they know it. This is 
only put forward as a pretext to throw dust in the 
eyes of the religious people. There is no one thing 
which the anti-Sabbath people rejoice so much in as 
in Sunday papers. They know that once the daily 
press is conceded the right to publish on Sunday by 
the Sabbath-day observers, it will be but a short time 
till the day will become one solely for recreation and 
pleasure. Grant to the newspapers the right to pub- 
lish seven days in the week, and it will be but a few 
years till merchants will claim the same privilege. 
And why not ?" 

The Chicago Daily News of Aug. 12th, 1884, said : 
' The Sunday paper itself has created the only demand 
there is for it. It is made the vehicle for gossip, 
choice pieces of scandal, stories, and the like, which 
fill its columns, and it is purchased and read because 
of these features. A Sunday paper in Chicago con- 
taining matter that was proper and suitable for Sunday 
reading would not find a hundred purchasers in the 
city. By ' proper and suitable ' is not meant articles 
of a religious nature alone, but anything that is moral 
or instructive even to the limit of entertainment. It 
is true that most of the work on a Monday morning 
paper is done on Sunday, but much of this might 
be dispensed with if only correspondents and press 
associations would limit their work to the necessities 
of the business of news-gathering. But even in the 
case of Monday papers the employees have Saturday 
for rest, recreation, improvement, or religious exer- 
cises, as they desire. They have an opportunity for 
rest which is denied the employees on a seven-days 
paper." Note here that the stale reply to sermons 
against Sunday newspapers, that " the ministers do 



326 THE SABBATH FOR MAN. 

not know what they are talking about," can hardly be 
used against the editors I am quoting. They at least 
know the inside of newspaper life. 

I will now quote more at length from an address 
and article on Sunday newspapers by J. T. Perry, of 
The Cincinnati Gazette, written when that was a Sab- 
bath-keeping paper : " The men who prepare and dis- 
tribute the Sunday papers are not merely engaged in 
secular work through Saturday night, or even until 
Sunday noon, but the publication of a Monday's 
issue calls for the sacrifice of the remainder of the 
day. Type must be distributed on Sunday afternoon ; 
copy must be prepared for the evening type-setting ; 
clerks must be on hand to receive advertisements ; 
and reporters must scour the town on Sunday as well 
as on Monday. All are thus deprived of their weekly 
rest, and even the semblance of the rest is destroyed 
by making all days alike. ... In the great mills at 
the East, when running day and night, five nights' 
work is reckoned as equivalent to six days', and the 
operatives are paid accordingly. The labor on a 
morning paper must be performed largely at night, 
consequently the preparation of six daily issues is, at 
the least, as much of a strain as any man's body or 
brain can endure. The publication of a seventh paper 
is therefore a violation of physiological law, when 
supernumeraries are not employed in its preparation. 
This is seldom done, even imperfectly, and I know no 
office where a full corps of extra pressmen, com- 
positors, and editors are kept for any such purpose. 
Unless, therefore, it is profitable to proprietors to 
work one set of men up, and supply their places by 
others, there is a great waste of productive force in 
dispensing with a rest day. ... It would be a 



SUNDAY NEWSPAPERS. 327 

mystery if the time for rest, so confessedly a blessing 
to men and women in general, were a bane to editors, 
compositors, pressmen, and carriers ; but so some 
publishers and not a few of their readers seem to 
think. . . . It is the duty of employers to themselves, 
and their assistants, not to throw aside the moral and 
physical benefits of the fifty-two days of rest annu- 
ally which belong to both. They will live longer and 
be happier while they live, by avoiding this folly. . . . 
If the press is the palladium of our liberties, those who 
conduct it should be men of high moral as v/ell as 
intellectual enlightenment. If men are compelled to 
work day in and day out and no ' Sundays excepted,' 
they can not rise to spiritual resolution. Rather, their 
condition must be something akin to that of Dana's 
sailor, whose catechism prescribed : 

1 Six days shalt thou labor and do all thou art able, 
And on the seventh, holystone the deck and scrape the cable. . . . ' 

" Saying nothing of Scripture,. the secularization of 
the Lord's-day, or its encouragement in others, is for- 
bidden by the confession of all the churches, is in con- 
flict with the laws of the land, and is hostile to that 
mental and bodily health which can alone be insured 
by resting one day in seven." 

Mr. Perry shows that the reading as well as the 
printing of Sunday papers is a great interference with 
the general rest. Not only a hundred thousand 
printers, but also millions of readers have their atten- 
tion kept unchangeably upon business, gossip, and 
politics for seven days in the week by the present 
system. He says: "The merchant loses the benefit 
of his Sunday by getting his mind all torn up with 
stock reports, when he might much better have read 



328 THE SABBATH FOR MAN. 

on Monday the information which he could not lose 
until that day, and read it also with a rested mind. . . . 
The pulpit's teachings too often fall on preoccu- 
pied ears when the hours between breakfast and 
church have been devoted to politics, gossip, and 
sensations. The public are not benefited by even a 
morally unobjectionable but secular Sunday paper. 
If a day of sacred rest is worth preserving, there should 
be no secularizing influences upon it. . . . One need 
not be a Judaizer or Puritan to feel that Sunday 
should be restricted to elevating, humanizing, and rest- 
ful reading. To this class current news does not belong. 
Consequently the Southern custom of publishing papers 
on Sunday and not on Monday is objectionable, if 
convenient to the editors and printers. 

" The public has often been told that the Monday 
paper is the chief sinner ; that the Sunday paper is 
mainly prepared on Saturday. This defense is true 
only in part. Editors and compositors are kept up 
until the small hours on Sunday morning ; pressmen 
and mailers for an hour or two later, and counting- 
room clerks, carriers, and newsboys do not end their 
toils until near noon. These either have only a frac- 
tion of Sunday, or else pass its best hours in sleep. 
When a Monday paper follows the Sunday's edition, 
there can of course be no more rest than on other 
days. The Sunday issue cuts off the first half of the 
day, and the Monday's the last. Where no Sunday 
paper is published there ought to be full twenty-four 
hours of rest, including Saturday night and as much 
of Sunday as possible. Before the days of telegraph, 
Monday's paper was printed on Saturday evening, or 
held open until late on Sunday night for the insertion 
of some stray items of important news. This is no 



SUNDAY NEWSPAPERS. 329 

longer done, save in Richmond, Va., where the 
printers, to their credit, refused to work on Sunday, 
and hence the Mondays' papers are printed late on 
Saturday evening, and not distributed till the day they 
are dated. It would be a relief to many were such a 
practice established elsewhere. If it is a sin to labor 
seven days in a week, so is it a grave offense to devote 
seven nights to toil. It therefore seems to me a slavery 
to the. letter, and a violation of the spirit of the com- 
mandment, to keep men employed till after eleven 
Saturday night, and call them together again at a few 
minutes past twelve on Monday morning. Both 
nights are broken. 

" Looking at the facts as they stand, and confessing 
that no one connected with a six-day morning paper 
can go home on Saturday night feeling that he is 
absolutely free until the rise of Monday's sun, what is 
the best that can be done ? It seems to me that the 
Sabbath from sunset to sunset can be eventually main- 
tained, and more. If sermons are to be reported, 
copies of them can very frequently be obtained on 
Saturday, for it is a custom to advertise their subjects 
on Saturday evening. Clergymen should be willing 
to furnish advance abstracts where full representation 
is not desired. All other departments, where antici- 
pation is possible, should be worked up on Saturday, 
care being taken to insure the editor or reporter his 
rest on the latter part of the day. Where Sunday 
appointments are made for reporters, discretion should 
be exercised in the apportionment of time, so as to 
interfere as little as possible with his extended rest. 
At all events, necessary labor can not be made to in- 
clude long reports of Sunday base-ball matches, 
• sacred concerts,' and the like. It is less an evil 



330 THE SABBATH FOR MAN. 

that half a dozen or even fifty men should work on 
Sundays than that the proper influences of the day 
should be nullified in thousands of families. . . . 
Where there is a will there is a way, and with proper 
encouragement those who desire to minimize Sunday 
work in a six-day office find it easy to do so. I have 
pointed out some directions in which this may be 
done. Mutual help and co-operation on the part of 
editors would also naturally shorten the Sunday hours 
of each. As things now are, they can generally so 
adjust their work as to attend church morning and 
evening if they desire. Compositors should have the 
same privilege. It would be possible, unless under 
peculiar and exceptional circumstances, to postpone 
Sunday night 's composition until nine or ten P. M. This 
might be done either by a greater anticipation of 
work on Saturday, in the form of miscellany, heavy 
editorial and commercial matter, all of which could be 
put in type before supper on Saturday, or by adding 
the whole force of ' subs ' to the regular corps of 
compositors for Sunday night only. Were this done, 
and the mail reader assisted late in the evening for an 
hour or so by several of his associates, no one but 
reporters assigned to necessary work during the day 
would fail of a complete rest for full twenty -four 
hours. 

I find through numerous letters from the South and 
West that not a few good men and some ministers 
seem to think that the omission of the Monday paper 
in their towns almost absolves the Sunday paper of 
fault. It is vastly better to omit Monday's paper than 
to publish a paper every day, for it gives the editors 
and printers twenty-four hours of rest and a Sunday 
afternoon and evening for home and church. The 



SUNDAY NEWSPAPERS. 331 

workingmen of Vienna recently protested against the 
issue of Monday papers on the ground that they 
deprived printers of their right to spend Sunday rest- 
ing with their families. Some who ask for a paper on 
Sunday because it is a day of leisure would have it 
omitted on Monday that printers may have a day of 
rest. The Statesman, of India, has recently appeared 
on Sunday mornings, not exactly as a Sunday paper, 
but as a Monday paper published on Sunday morning. 
The Indian Mirror has followed the same plan for a 
long time. The Statesman repudiates all " Sab- 
batarian" views, but at the same time claims that the 
change is made solely that the employees of the office 
may get their Sunday rest like other people. The 
Swiss minister at Washington writes me that daily 
papers in Switzerland are " not generally published on 
Monday," doubtless for the same reason. 

A Christian editor of the West, with whom his 
pastor, who quotes him, seems to agree, thinks that 
the issue of a Sunday paper and the omission of 
Monday's edition " secures a better observance of the 
Sabbath than if he were to publish a Monday but 
no Sunday paper." This is certainly not the case, 
even for the newspaper employees, as Mr. Perry has 
shown that nothing need be done on a Monday paper 
except a little editorial and reportorial work, from 
supper time on Saturday afternoon until after church 
service on Sabbath night ; whereas a Sunday paper 
sends its compositors to bed and its salesmen to work 
for half the Sabbath at least. 

But the chief objection to the Sunday paper is not^ 
touched at all by the omission of Monday s issue — its 
interference with the mental rest of millions of readers, 
already weary with six days' thinking of politics, busi- 



332 THE SABBATH FOR MAN. 

ness, and crime, and needing more than physical rest the 
deeper repose and refreshment that comes by change of 
thought. 

This chief objection holds against weekly Sunday 
papers™ as well as against the Sunday editions of 
daily papers. The Sunday papers of Great Britain are 
weekly papers, and so can easily give their employees 
one day in seven for rest and home. All but two of 
the Sunday weeklies of London are printed on Satur- 
day, and do not necessarily keep any of their force 
except the salesmen from Sabbath observance ; but 
they thus escape only the minor charges against Sun- 
day newspapers, and the chief indictment remains that 
they interfere with the rest/ulness of the Sabbath by 
causing needless Sunday trade, and especially by 
keeping their readers from that needful repose of 
mind which comes by one day's escape from the read- 
ing of secular news and discussions. 

Dr. Farre, of London, says : " The working of the 
mind in one continued train of thought is destructive 
of life in the most distinguished class of society, and 
senators themselves need reform in this particular. I 
have observed many of them destroyed by neglecting 
this economy of life." 514 

One of the special benefits of a sea voyage to an 
overtasked merchant is the escape from the daily 
paper, which one ought to give himself every Sab- 
bath. 

Daily papers, as a matter of fact, mirror chiefly the 
dark side of the world — the doings of police and poli- 
ticians, the records of pugilists and putridities. 120 It 
is not to nature so much as to the unnatural and 
abnormal that the foul daily papers hold up the mirror. 
The scent of the reporters is trained for carrion. The 



SUNDAY NEWSPAPERS. 333 

one church in a metropolis that is quarreling gets 
more attention than hundreds that are quietly going 
about doing good. The one preacher who is false to 
virtue or to his vows commands more newspaper space 
than all who are true. Men need to have a change to 
the bright-side papers, the religious weeklies, at least 
once a week, not only to preserve the health but also 
to keep themselves from dark and one-sided views of 
life, from . suspecting that all men and women, even 
their own wives, are false. 

Such a change 'of reading is needful also to keep 
business men from the " age-temptation" to a degrad- 
ing materialism. The peril of this period of history 
has been strongly described by the Hon. J. Randolph 
Tucker, M.C., of Virginia, in the following extract 
from an address on behalf of the Sabbath : " The 
materialistic tendencies of this age are appalling. The 
great and pressing question is, Will this or that pay ? 
How can we stop the railroads for one day ? Where 
will be the dividends ? How can we suspend any of 
these things that are the manifestations of the great 
progress of the age, for one day in the week ? Now I 
answer, If you do not stop and think of something else 
besides stocks, railways, and ' Ways and Means,' and 
finances, the Navy Department, the Supreme Court, 
and the duties that press upon the Chief Magistrate 
of the country, you can never rise above the base level 
of materialism ; you can never reach the nobler con- 
templation of those invisible realities which, through 
faith, lift us to a higher life ; nor attain to those ideas 
of the Infinite without which the boundaries of all 
thought are narrow, limited, and low ; nor, above all, 
worship in the inner recesses of the soul that infinite 
Creator, in whom we live and move and have our 



334 THE SABBATH FOR MAN. 

being ! Sunday is the great educator, which God in 
His wisdom has ordained not only to save Christianity 
to man, but to insure to man a noble and complete 
manhood, working upon the earth, but with his face 
sublimely lifted to Heaven." 818 

In a New York decision against the legality of 
advertising in Sunday papers, before an unjust law 
made an inequitable exception in favor of this one kind 
of contract for Sunday labor, the judge said : " In any 
view of religious obligation, it would be difficult to 
contend that the reading of advertisements in a Sun- 
day newspaper, or aiding a person to do so, is a work 
of either necessity or charity. The mind, certainly, 
on that day needs no such sustenance, and even as a 
mere matter of taste it must be admitted that com- 
mon business advertisements of mere buying and 
selling are a very unsuitable outfit for a feast of reason. 
Six days, at all events, of such diet are enough. 
Thought perpetually running in one channel, like 
matrimony in one family, dwarfs the intellect. It is 
rather a work of charity in such cases to withhold than 
to give. Abstinence, not sustenance, is what is 
needed." 127 

An ingenious American has made a time-lock for 
safes, which, when wound up and set at the afternoon 
or evening hour for closing business, can not be 
opened, even by one who knows the combination, not 
even by the owner himself, until the hour for resum- 
ing business the next day, or, in case that is the Sab- 
bath or a holiday, the second day. " Blessed is he 
who knows how to lock up his business and household 
cares with a time-lock on Saturday night, so that he 
can not, if he would, get at them till Monday morn- 
ing." 128 



SUNDAY NEWSPAPERS. 335 

Mr. Perry replies to the excuse that the public 
demands Sunday papers : " This may be true now, 
but it was not at the start. The War of the Rebellion 
doubtless weakened the regard of both publishers and 
readers for the Sabbath, but as matter of fact, with 
the exception of the New York Times and Tribune, 
few if any papers established Sunday editions until 
after the close of hostilities, and the Tribune, finding 
its Sunday edition unprofitable, abandoned the enter- 
prise which it has only lately resumed. The great 
majority of the Sunday issues date no farther back 
than 1867, and in several cases were started against 
the remonstrances of readers. The publisher of one 
large Western daily told me that his Sunday edition 
did not pay expenses for a year and a half." Even if 
the people do " demand " Sunday papers (as they are 
said to "demand" Sunday mails and Sunday trains 
also), it is no more a valid argument for issuing them 
than it was a sufficient reason for Aaron's making the 
golden calf, or Pilate's crucifying Christ, that the 
people in each case " demanded " it. This resem- 
blance between those ancient managers and some 
modern ones in railway and newspaper offices to-day 
shows that, however much literature and transporta- 
tion have improved since Bible times, excuses have not 
improved at all. The difference between the days of 
Aaron and to-day is that now only a loud minority 
" demand " these Sunday mails and trains and papers, 
while a greater number oppose or at least do not 
demand them. One hundred" persons petitioned a 
Massachusetts railroad for a Sunday train. It was 
therefore said that " the people demanded it," and 
although thousands of people in the towns through 
which the train would have passed demanded that it 



336 THE SABBATH FOR MAN. 

should not be put on, the railway officers would have 
yielded to the " demand " that seemed to favor their 
pockets, if the railroad commissioners had not pro- 
tected the people. 129 When the public demand of 
newspapers or railroad kings anything that does not 
seem to feed their pocket-books, " the public" is 
likely to get a famous veto. What has been said 
thus far has gone to show that a Sunday paper which 
contains nothing that would be morally objectionable 
for week-day perusal is objectionable on the Sabbath, 
(1) because it interferes with the right of its employees 
to spend that day in rest and thought and home life 
and culture of conscience ; (2) because it interferes 
with the mental rest of its readers by keeping the mind 
perpetually in the same political and commercial ruts 
of thought and anxiety. 

These objections to Sunday papers will be empha- 
sized, and other objections will appear as I now pro- 
ceed to analyze some of the Sunday papers which I 
have collected from all parts of the United States. I 
have selected for analysis three which represent, not 
the worst, but the middle and better class of Sunday 
papers. 

It may be stated in general that Sunday papers are 
usually larger than the week-day issues of the same 
papers, and that more than half the space is devoted to 
advertising. The Boston Herald, which on week-days 
has four or six large pages, has sixteen on Sabbaths, 
of which seven twelfths are filled with advertising. 
Recent Sunday issues of Chicago dailies contain twenty 
pages — not a " blanket sheet," but two blankets and 
a half. The New York Herald has sometimes issued 
twenty-eight pages, of which twenty were filled with 






SUNDAY NEWSPAPERS. 337 

advertisements — four million pages from one establish- 
ment on a single Sabbath morning. 

As to the other portions of the Sunday paper, the 
"coming events cast their shadows before," in the 
Saturday paper, in such advertising lines as follow, or 
similar ones of a retrospective character are put as bait 
into Monday's issue : 

' The is an inexhaustible source of amusement, 

and to-morrow's number will be a specially good one. 

" To-morrow's will make another big hit. 

" Every young man and young woman in the me- 
tropolis should go to church, and then read to-mor- 
row's . 

" All the will be sold out so quickly to-morrow 

that you had better secure your copy as soon as pos- 
sible. 

■ The to-morrow will contain some capital riew 

stories not found in any other paper. 

' To-morrow's ■ will sparkle with wit and humor. 

1 Youthful elopers will find some highly entertain- 
ing reading in to-morrow's . 



" Don't miss the to-morrow if you really want a 

great treat in the way of Sunday reading ! 

"To-morrow's will interest everybody who 

wants to read about the divorce craze in Chicago. 

" All the popular chatter about the artistic and lit- 
erary doings of the hour will be in to-morrow's .," 

1 This," says the New York Christian Advocate, 
4< is a fair sample of the contents of the Sunday edition 
of the average city newspaper, although all such papers 
do not take the pains to catalogue or classify the 
reading matter in advance, as this one unblushingly 
does." 

As a specimen of the highest grade of American 



338 THE SABBATH FOR MAN. 

Sunday papers, I will analyze one that is generally 
conceded the foremost place. I find that this paper 
gives the lion's share of its Sunday edition to adver- 
tisements, while other large portions are filled with 
political accusations and discussions, and commercial 
news. Still other portions are occupied with records 
of disasters and calamities, as indicated by the follow 
ing head-lines and extracts: "Cholera" — "Pauper 
Emigration" — " Duel " — " Explosion" — " War" — 
" Shooting his Mother's Traducer" — " Alleged 
Malicious Prosecution" — "Killed by a Divorced 
Wife" — " Breaking his Son's Skull " — " Family of 
Five Drowned " — " Fugitive Arrested " — " Embez- 
zlement" — " Forgery" — "Theft" — "Three Men 
Suffocated " ■ — " Criminal Malpractice" — " Criminal 

Assault upon Miss F " — " Stealing his Mistress's 

Diamonds" — " Policeman Intoxicated " — " Victims 
of the Toy Pistol" — "Suicide" — "Runaway" — 
"Body Found Decomposed "—" Receiver of Stolen 
Goods" — " Child Fatally Injured "— " Insurrection" 
— " The Caterpillar Plague" — " San Francisco Scan- 
dal " — all of which readers must greatly relish to want 
such fare seven days in the week. This paper devotes 
several columns to horse-racing, and even announces, 
in an attractive three-inch article, a Sunday horse-race 
for the day of its issue, giving no hint that such a 
race is a violation of the law, either in the item or in 
the editorial comment, which is apparently favorable 
to races every day in the week. This paper has less 
of salacious scandal than the average Sunday paper, 
but no Sunday paper is 'free from it, and in this one 
there is a long description of " The Domestic Difficulty 
of the Royal Pair" of Spain, another bit of " Scandal " 
about a European princess, and several other articles 



SUNDAY NEWSPAPERS. 339 

that would not cultivate pure thoughts in young 
readers. But what of the " Religious Reading," for 
which some evangelical Christians claim to take this 
Sunday paper into their homes ? It consists, in this 
case, of j±ist one column, unless we count also a news 
item about a " Church Dispute," and another about 
" A Candidate for the Ministry suspected of Theft," 
which is all that can by any construction of terms be 
counted " religious" in the news department of the 
paper. A quarreling church and a suspected theo- 
logue seems to have been all the " religious" news 
thought to be worth recording in this " high-toned 
Sunday paper." The religious column opens with an 
extract from Professor Swing, criticising Protestant 
orthodoxy as an owl that sits in sublime composure, 
while skepticism soars with courage and ambition as an 
eagle. The second item is quoted from the Christian 
Register — a paragraph which declares that "the 
Church is still cherishing superstitions." The other 
items are short and unimportant, and the column as a 
whole is such as to cultivate doubt and encourage the 
non-church-goers to continue their criticisms and 
neglect of the Church. When one pretends to take a 
Sunday paper for its religious items, I am reminded of 
those who pretend that they drink the schooner of 
fuddling beer for the thimbleful of nourishment that 
it contains ; and of the " reformed " man who was 
found to have a strong odor in his milk, and excused 
himself by saying, " There may be whisky in it, but 
milk's my object ;" and of the boy who, when he was 
called to account for fishing on Sunday, replied, " I 
know I do, but then, before the fish begin to bite I 
always whistle one of the Moody and Sankey tunes." 
Let me analyze in like manner another Sunday paper 



340 THE SABBATH FOR MAN. 

of the highest grade, taking two Sunday issues at ran- 
dom, and asking whether it is appropriate to the Sab- 
bath, either as restful reading or for moral improve 
ment. Besides the usual large proportion of unusually 
loud advertisements and the usual amount of unusually 
exciting political paragraphs, we find the following un- 
restful head-lines and extracts, about matters from 
which it would seem that one would wish to fast for one 
day in the week : "A List of Nineteen Gambling 
Houses Running in Full Blast" — " In Custody for the 

Abduction of , aged Seventeen" — " Newspaper 

Correspondent Arrested " — " Unusual Activity of the 
Police in Dublin" — "Mill Destroyed by Fire" — 
" Found Dead " — " Suspended by the Chamber of 
Commerce for Unmercantile Conduct" — " Failed with 
Heavy Liabilities" — " Depot Burned" — " Quarrel with 
his Father and Self-murder" — " While Intoxicated fell 
into the River" — " Beheaded by a Train" — " Contest 
as to the Legality of Bonds" — " Arrested for Counter- 
feiting" — " Editor Warned to Leave the District" — 
" Assignment" (mixed up with second failure and a 
forgery) — " Spiritualist Violently Insane" — " Cut 
the Throats of her Two Children ' '• — ■' ' Paralytic Stroke" 
— " Million Dollar Fire" — " Sixteen Pounds of Dyna- 
mite under the Statue of Germany" — " Charged with 
Killing" — " Found Guilty of Gross Cruelty to Chil- 
dren" — " Glove Fight" — " Cocking Main" — " De- 
structive Fires" — "Suicide by Drowning — Cause, 
Family Trouble" — "Suicide by Hanging" — "Base 
Ball"—" The Wheel "— " The Turf "— " Dramatic" 
— " Stolen Bonds" — " Bank-wrecker" — " Blackmail- 
er" — " Murder" — " Embezzlement" — " Burglary 
and Arson" — "Mulcted by a Bogus Check" 
" Another Chapter in the Odorous Case" (of alleged 



SUNDAY NEWSPAPERS. ■ 34 1 

alienation of a wife's affection) — " Mashing a Masher" 

— " Dr. W. Administers a Deserved Castigation 

to his Wife's Latest Mash" — " The Wife thereupon 
Elopes with her Red-headed Admirer in Light March- 
ing Order" — " An Ex-drummer of New York the 

# Lothario — Some of Mrs. W. 's Former Amours" 

— " Tales of Cruelty, Desertion, and Infidelity Re- 
tailed to Court-room Frequenters" — "Judge 

Fixes the Average Length of Married Life in ." 

These last head-lines are followed by a column too 
foul to quote — such a column as suggested Matthew 
Arnold's remark that the daily papers in the Unit- 
ed States publish much that in England would be 
left to the police gazettes. I pause with less than 
eight of the twenty pages of one issue analyzed — the 
eight first in order — only adding that the " Religious 
Reading," far on in the fifteenth page, further than 
any one who cared for such reading would wade 
through the mud, consists of three columns, of which 
one half are Sunday notices repeated from the Sat- 
urday edition, the Sunday evening sessions of the 
theatres being also announced with a rigid impartiality 
that shows no favor to legal over illegal Sunday gath- 
erings. On the editorial page we find the announce- 
ment that this Sunday issue marks the first anniversary 
of the paper's departure from Sabbath-keeping, and 
the editor congratulates himself that the Sunday 
edition is not only profitable but also "high-toned" 
and "literary," and he promises that "the high 
standard will be maintained." In a more recent 
editorial, of the same year, replying to a sermon which 
had voiced the " prejudices against a Sunday paper," 
he describes Sunday papers as a class. Whether he 
correctly describes his own and others of the highest 



34 2 THE SABBATH FOR MAN. 

grade, such as we have analyzed, let the reader judge. 
He says : " The Sunday papers are eminently char- 
acterized by change of material from the edition of 
the week. They are made up of widely different 
matter, passing from newspapers to the condition of 
weekly magazines ; for, while they do not neglect the 
current news of the precedent twenty-four hours, their 
columns are more largely given over to the best cull- 
ings of literature, light and grave, well-composed 
stories and essays, poems, letters of travel and obser- 
vation, in short, everything calculated to give the mind 
repose and refreshment by a radical change of matter 
fitted to quite another range of thought than that 
given to the daily paper." 

But the papers I have analyzed, bad as they are, are 
far above the average Sunday papers in moral tone, 
and so I will analyze a prominent paper which is 
neither the best nor worst of Sunday papers, but a fair 
representative of the average American Sunday paper. 
Every one who opens this or any other Sunday paper 
turns first, of course, to find the " Religious Reading. " 
In this case it includes two columns in praise of the 
Romish Church ; also records of a " church war," of 
an alleged " uproar" in a religious conference, of " a 
suit against an archbishop;" an item about "the 
Salvation Army in Court ;" a fling at Rev. Dr. New- 
man ; insinuations from various parties that Heber 
Newton's sickness was only a " subterfuge to avoid a 
church trial," and that " Dr. Crosby is really at heart 
a Prohibitionist ;" an indorsement by the Liquor 
Dealers' Association of what Henry Ward Beecher had 
said against prohibition in Maine, Kansas, and other 
States, followed by their expression of opinion that a 
high license law would doubtless increase the liquor 



SUNDAY NEWSPAPERS. 343 

business, but should be opposed, as it '* would conduce 
to a lower order of public morals ;" an editorial 
against prohibition in Iowa, which declares that " wine 
and beer are generally used in place of alcoholic liquors, 
and are thus aids to temperance ;" a short story 
showing that Christians are usually fools or hypocrites, 
in which the sentence occurs, " I think Meek was 
about the only man in our country who was as good at 
home as he was at church." This, which represents 
what Sunday papers call " Religious Reading," occu- 
pies two thirds of a page — one twenty-fourth of the 
sixteen-page paper. I will quote some of the headings 
in the remainder of the pager, and leave the reader to 
judge whether the reading of such a paper is con- 
ducive to mental rest or moral improvement : " Gossip 
of Court" — "Gordon's Sanity Questioned" — "An 
Alleged Dramatic Shark" — " Embezzlement" — ■ 
" Sudden Death"—" The Buzzard Gang"—" A Ten- 
nessee Man in the Toils" — " A Woman Burned to 
Death" — "Vagrants" — "Smuggled Goods" — 
" Bogus Divorce Cases" — : " Eloping Husband " — 
" Flatbush Mock Marriage Scandal " — " Chained and 
Beaten Wife" — " Bride Arrested" — " Famous Nautch 
Girls" — " Defalcation" — " Forgery" — " A Stake- 
holder Disappears". — ' ' Small-pox inBrooklyn" — " Con- 
victed of Assaulting Miss " — " Mine- Explosion" — 

" Murder"— " Cattle Plague"— " Strangled Wife"— 
" Shot his Brother" — " Robbed " — " Killed "— 
" Cuban Bandits" — " Deadly Canned Tomatoes" — 
' Trapeze Performer's Fall" — " Abhorrent Scenes in 
a Tropical Cemetery" — "Failures" — "Deadly Oleo- 
margarine, how it causes Hair to fall out and Teeth to 
rattle" — " Gone Down at Sea" — •" Pacific Express 
Robber" — "Three Wives Living" — "Suicide" — 



344 THE SABBATH FOR MAN. 

1 ' Violently Insane' ' — " Murder Trial ' ' — ' ' Dyna- 
miters" — "Rowdies" — "He pulled out a revolver 
and threatened to shoot her if she did not marry him" 
— " Desperate Murderer Arrested " — " Witness saw 
Clara and Traphagen in a Compromising Position" — 
'" Gossip for Ladies at the Sunday Breakfast Table" — 
" Snubbed " — " Disgrace" — " An Illegitimate Child " 
— " A Glove Fight" — " Elegant Baltimore Girl for a 
Mistress" — " Defaulting Teller" — " Good Gracious" 
— " Too Thin"—" Blew out his Brains with a Pistol " 
— " The Waistless Dress" — " The Bite of an Epilep- 
tic" — " Brooklyn Tax Dodgers." Besides these, the 
paper has columns of political accusation, rumors of 
wars, accounts of horse-races, the story of a danseuse's 
" terrible revenge," and six pages of advertising. 

These papers call for little comment : they speak for 
themselves. I wish, however, to ask if such a mirror 
of the world — leaving out the stars, the sunlight, the 
flowers, the noble deeds, everything except mud and 
blood and business — is conducive to Sabbath rest of 
mind, to the preservation of home purity, to the cult- 
ure of good morals, to making better husbands, better 
wives, better sons, better daughters, better neighbors, 
better citizens, better Christians ? This is the stuff 
which is compared to sermons, and offered in place of 
them, with the claim that the work of producing such 
papers is as defensible as pulpit work. On the last 
point the New York Christian Advocate says : " Does 
not that professedly Christian man lack common-sense 
— or, if not, then what is, perhaps, worse, common 
sincerity — who, on Sunday, before or after church, 
saturates his mind with such things as the Sunday 
papers contain, if at the same time he says that he 
wants to be a good man and grow in grace ? Can such 



SUNDAY NEWSPAPERS. 345 

a man with any decency go to church and pray, 
Lead us not into temptation,' or pray that the word 
of God preached may have ' free course and be glori- 
fied,' when on common-sense principles it is certain 
that before the Word can do him or any in his state 
of mind real good, all the effects of the mistake made 
in reading the paper must be preached out, and the 
very strongest sort of moral disinfectant used to get 
rid of the poison ?" 

Two of the Sunday papers which I have analyzed 
are among those which, at the time of the enforcement 
of the Sabbath laws of New York against newsdealers, 
Justice Bixby, of a New York City police court, 
decided were a "moral necessity." Higher courts 
have decided that Sunday papers are not a " neces- 
sity" of any kind, but rather a plain violation of the 
law which calls for the cessation of labor and trade upon 
the Sabbath. Which decision is vindicated by the 
analyses I have made ? Are these Sunday papers, as 
the Brooklyn Times declares, " as much a necessity as 
food and drink" ? Was the boy sound in his logic 
who said, when his Christian mother was being 
praised, "Father is good too ; he reads the Sunday 
papers" ? Is a true story of crime, vividly told in a 
Sunday paper, any less likely to make a boy run away 
for a career of blood and glory than a similar story in a 
dime novel ? It will not do to say, by way of excus- 
ing columns of scandal, that " if the preachers would 
reform the city, the papers would have fewer of such 
reports to publish," for such publishing, it is well 
known, fans the flame of vice. Was that preacher of 
New York true to his Bible or to facts who said that 
the four hundred thousand copies of New York dailies 
that are issued every Sunday are respectable, harmless, 



346 THE SABBATH FOR MAN. 

and useful ? If so, the old lady was a good judge of 
moral health who said, after a siege of sickness, as she 
laid down the daily paper, " Now I knows I'm getting 
better, 'coz I enjoys my murders. " I notice frequently 
in the headings of daily papers, especially the Sunday 
editions I have collected, the words " gossip" and 
" scandal." Why may I " gossip" with a paper but 
not with a person ? Why may a man print or read 
" scandal " that would be disgraceful to speak or hear? 
A woman who was somewhat given to these faults 
thought herself sick and sent for a doctor. He ex- 
amined her pulse and said, " There is nothing the mat- 
ter with you, only you need rest." " Oh, doctor!" 
she replied, "don't say that ; look at my tongue." 

That needs rest too." We all need at least one 
day's rest per week, not only from work but from news- 
paper gossip too — a change to brighter and better 
reading. 

Some Christians think " Sunday newspapers have 
come to stay, and so they should be made as high-toned 
and helpful as possible." As for the argument that 
they have " come to stay" it is a striking coincidence 
that exactly the same thing is true of sin. Both may 
have " come to stay," but it is to be hoped not in 
Christian homes or hands. A century ago it looked as 
if slavery had come into all Christian lands to stay, but 
it has ceased in them all, and certainly Sabbath-break- 
ing is not more unconquerable. 

What can be done to stop or check the violation of 
Divine and human laws by the Sunday newspapers ? 

1. Let Christian men of wealth found and endow 
daily papers, just as colleges and professorships are 
founded and endowed, so that morals rather than 
money-making may determine their attitude toward 



& HI 



SUNDAY NEWSPAPERS. 347 

the Sabbath and other great moral questions. Do we 
not need some Peabody or Slater to give a million 
dollars for the mightiest of educational agencies — to 
found daily papers as able as The New York Tribune^ 
but unspotted by Sunday editions and demoralizing 
records of -betting and descriptions of bloody prize- 
fights? Or let some Christian Alliance' arrange to re- 
ceive subscriptions for such a paper in each of the large 
cities, not to be binding until fifty thousand are se- 
cured in each case. 

As the daily dew is really more influential than the 
occasional rains, so the daily press, which is often 
hostile to evangelical Christianity, is more influential 
than the weekly religious press. Not even the work 
of foreign or home missions is more important than the 
establishment in each of the great cities of the land of 
a daily paper that keeps the Sabbath and co-operates 
with Christianity, and records not only evils, but also 
and especially, ' whatsoever things are pure, just, 
lovely, and of good report,' that the readers maybe 
led to "think on these things." Such papers would 
undoubtedly at length become self-supporting, for 
members of evangelical churches in the United 
States are one- fifth, and their adherents at least 
two-fifths more of the population, and a paper estab- 
lished on a proper basis to furnish reading intel- 
lectually as able as that of the best dailies, but with 
no money-making motive to make it a Sabbath-breaker 
or lower its moral standard, would have a large con- 
stituency in every considerable city. When money- 
making rules a city paper, it is not strange that its 
moral tone is lowered, for a low moral key is what city 
majorities like. Every city needs at least one daily so 
endowed by philanthropy that it is no more subject to. 



348 THE SABBATH FOR MAN. 

this temptation than an endowed college is to run a 
lottery. A good Saturday afternoon paper on the same 
basis is also much needed. 

2. Let printers and reporters, for the sake of body 
and soul and law, strike against Sunday work, as was 
done some years ago in Richmond. A reporter on a 
great Chicago 'daily, which publishes a Sunday edition 
heavy with rubbish, was asked whether he had one 
day of rest in seven. His answer was, " Not one in 
seventy-seven." Why not, for once, instead of strik- 
ing for higher wages, strike for home and conscience 
against Sunday work ? 

3. Let subscribers make themselves felt in effective 
protest against Sunday editions. Some years ago the 
late Colonel Forney concluded to publish the Philadel- 
phia Press on the Sabbath. Many of his patrons at 
once refused to take his paper on any day of the week 
or to advertise in it. The offending issue was speedily 
withdrawn. It has reappeared, however, under the 
Colonel's successors, and we have heard of no pro- 
tests. Does the decrease of Christian protests against 
Sunday mails, Sunday trains, and Sunday newspapers, 
as they have grown more familiar, indicate a letting 
down of conscience, or what? Has it any connection 
with a certain familiar poem about first enduring a 
vice, then pitying, then embracing it ? 

4. Let the public officers enforce the laws. In New 
York State, by an unjust discrimination in favor of 
those whom the legislators feared, the Sunday sale of 
all kinds of newspapers, cigars, and confections, all of 
which had been decided by the courts to be unneces- 
sary, was, in 1883, allowed, but the servile labor which 
papers require of printers on the Sabbath is still illegal 
in New York State, and even the sale in nearly all other 



SUNDAY NEWSPAPERS. 349 

States. 355 Why should not the officers of the law 
protect printers as well as weavers or masons in their 
right to Sabbath rest ? 

5. Let those who respect the law of God and the 
laws of the land refuse to encourage the Sunday papers 
that violate both, either by advertising in them or 
purchasing them. Neither the question, Shall I take 
a Sunday paper ? nor the kindred one, Shall I use the 
Sunday trains and Sunday mails ? will be settled by 
any but an utterly selfish soul by the test, Will it do 
me any harm ? A man who tests these questions by 
any such standard advertises his own meanness. The 
question is rather, Shall I encourage a system that vio- 
lates the laws of God and of the State ; that robs 
thousands of their right to spend the Sabbath in rest 
and home life and culture of conscience ; that robs 
millions of mental rest ; and that, by secularizing, im- 
perils the Sabbath, whose peril is the peril of the na- 
tion. One who follows the New York Tribune 's in- 
genious advice to those whose consciences are against 
Sunday papers, to " take the Sunday paper regularly 
and read it on Monday morning," encourages this 
evil system just as surely as if he followed the usual 
plan of those who buy the Sunday papers. 

That the sin of buying a newspaper on the Sabbath 
seems to be " only a little one" beside the Sodom of a 
Sunday saloon or a Sunday excursion, makes it all the 
more dangerous, as every form of sinning begins in 
small offenses. As beer leads to brandy, so buying 
and reading a Sunday paper prepares the way for 
other forms of Sunday business and amusement. 
Reading real -estate notices naturally leads to house- 
hunting, which is just as surely Sabbath-breaking as 
moose-hunting. Reading advertisements of Sunday 



350 THE SABBATH FOR MAN. 

excursions and Sunday- base-ball games and Sunday- 
races in the Sunday papers must lead some to attend 
them, or their shrewd promoters would not thus adver- 
tise them. Reading advertisements on the Sabbath 
leads to answering them on that day, as far as they 
are to be answered by mail, and to planning for Mon- 
day in other cases, which interferes with both rest and 
religion. 

The Sunday mail, the Sunday train, and the Sunday 
newspaper are but three heads of one hydra, which is 
assailing the Sabbath more disastrously than any other 
foe except the Sunday saloon. 

Let every friend of God and man unite to behead 
the monster, and rescue the Lord's-day and man's. 

" The Sabbath was made for man" — for the post- 
man, the railroad man, the newspaper man. God ex- 
pects every one to do his duty in securing it to them. 



ARGUMENT AGAINST SUNDAY MAILS. 

[Presented by the author at the hearing on the petition for a " Sunday Rest Law" be- 
fore the U. S. Senate's Committee on Education and Labor, 1888.] 

The present postal laws leave too much to the discretion, or indis- 
cretion, of the local postmaster ; for instance, in the matter of the 
Sunday opening of the post-office. Section 481 of the " Postal Laws 
and Regulations" reads : " When the mail arrives on Sunday he [the 
postmaster] will keep his office open for one hour or more" — twenty- 
four hours is " more," and some postmasters so interpret it — our own 
New York postmaster, for instance, and certain others — "after the 
arrival and assortment thereof, if the public convenience require it, 
for the delivery of the same only. If it be received during the time 
of public worship, the opening of the post-office will be delayed until 
services have closed. He need not open his office during the day of 
Sunday if no mails arrive after the closing of the office on Saturday 
and before 6 o'clock Sunday afternoon. While open, stamps may be 
sold t'o any one applying for them ; but money-orders must not be 
issued or paid, nor letters registered on that day. Delivery on Sun- 
day must not be restricted to box-holders, but made to all who call 
while the office is open." Assistant Postmaster Henry Drake, of 
Philadelphia, in a letter to me, dated April 3, 1888, says ; " There 



are employed in this office 995 persons. Of this number but 52 da 
not work on Sundays. Four hundred and thirty-eight work on cer- 
tain Sundays, averaging, perhaps, one Sunday in three, the average 
time of work being six hours. Every class of mail matter, except 
money-order, registered or special delivery letters, is handled on Sun- 
day. One of the general delivery windows is open the entire day, 
there being three windows usually from 9 a.m. to 10 p.m." Post- 
master Judd, of Chicago, in a letter to me, dated March 31, 1888, 
says: "Only about 15 percent of the clerks connected with this 
office are off duty on Sundays ; that about 50 per cent of the letter- 
carriers are off duty on that day, and the general-delivery clerks are 
on duty on said day from 10.30 a.m. to 1 p.m. All classes of mail 
matter, with the exception of registered mail, are delivered to those 
who may call between the hours of 11.30 a.m. and 12.30 p.m. Per- 
sons who have lock-boxes and drawers in this office can get their mail 
at any time on Sundays between the hours of 8 A.M. and 10 p.m., and 
the clerks in connection therewith are on duty Sundays from about 10 
A.M. to 1 p.m." From another source we learn that Postmaster Judd has 
stopped the Sunday sale of stamps. Postmaster Riley, of Cincinnati, 
in a letter to me, dated April 4, 1888, states, in answer to questions, 
that of 301 employes only 14 never work on the Sabbath ; that the 
box delivery and general delivery are open from 9.30 to 11 a.m.; that 
stamps are sold from 9.30 to 11 A.M., and from 6.30 to 7 p.m.; that 
"special-delivery letters are delivered ;" that 25 mails are received on 
Sunday as against 64 on week days ; that mail is not delivered at the 
branch offices, but only at the general office. Postmaster Hyde, of 
St. Louis, through Assistant Postmaster McHenry, in letter of March 
30, 1888, informs me that of the 425 employes in that office, only the 
12 in the money-order division never work on the Sabbath ; that 190 
carriers and 60 distributors average five hours of Sunday work ; that 
general delivery and box delivery are open from 11.30 A.M. to 1 p.m. 
The same contrasts that appear in these offices of the highest grade 
my reports show in every other grade. One office opens once, for an 
hour only ; another of the same grade opens twice, for two hours 
each time. One opens only before the hour of church ; another only 
during the hour of church. One sells stamps ; another of the same 
grade does not. One delivers special-carrier letters ; another of the 
same grade does not. One works the employes an average of two 
hours ; another of six. 

The Postmaster-General agrees with me, that it should not be pos- 
sible for any postmaster in this country to run the United States post- 
office as a rival and competitor and antagonist of the churches. The 
law allows the post-office to be kept open through the church hours, 
unless the first mail of the day comes during those hours. If it comes 
five minutes or more before the church service begins, the post-office 
can be run, and is run, in many cases, all through church hours, as 
the rival and antagonist and the competitor of the churches. We do 
not believe in " Church and State;" nor do we believe in State against 
Church. A law forbidding the opening of the United States post- 
office during the usual hours of public worship would remedy this dif- 
ficulty, and would be better than nothing ; but we desire more than 
this. The law should also take from the local postmaster the power 
to keep his employes at work at such hours as would prevent them 
from going to church. The discretion of the local postmaster is also 
too great in regard to the amount of Sunday work he can require of 
his employes. In some offices the amount is double and treble what 



it is in other offices of the same grade. If the selling of stamps on 
Sunday can be dispensed with in Chicago it can be dispensed with 
everywhere. If special-delivery messengers can be allowed their Sun- 
day rest in Philadelphia, why not in Cincinnati ? The sale of stamps 
on Sunday, and the sending out of carriers with special-delivery letters 
and parcels (Sec. 688) ought not to be left to the discretion or caprice 
of the local postmaster, but uniformly forbidden as needless Sunday 
work. The individual postmaster now decides whether th special- 
delivery messenger, who works from 7 A.M. to 11 p.m. on week days, 
shall spend the same long hours on Sunday carrying parcels at 12 or 
15 cents apiece, as an express for law-breaking merchants who keep at 
business on Sunday. When this practice has become common in one 
place it will soon become common-in all, and when special delivery by 
carriers becomes common, general delivery by carriers on Sunday will 
follow, almost as a matter of course. Workingmen and humanitarians 
in Europe are trying to stop carrier deliveries just when we are begin- 
ning to have them. Let us not do what we shall want to undo. It 
is easier to prevent than to repent. There is another point in which 
the local postmasters need restraint. The postmaster of a large city 
can send out Sunday mails on newspaper trains to scores of surround- 
ing towns where the post-office employes have .had Sabbath rest, 
thus making more Sunday work, not only in his own office, but in 
many others. No one defends the handling of business circulars and 
packages on the Sabbath, and it should be prohibited. 

These amendments are slices of reform ; better than no bread, but 
we ask the whole loaf of our rights in this matter. We ask that a law 
shall be passed instructing the Postniaster- General to make no further 
contracts which shall include the carriage of the mails on the Sabbath, 
and to provide that hereafter no mail matter shall be collected and dis- 
tributed on that day. You ask, " What if a letter calling a son to the 
bedside of his dying mother should be delayed twenty-four hours by 
stopping the mails?" Did you never hear of the telegraph — soon to 
be the Nation's "fast mail?" Emergency letters that are now de- 
livered on the Sabbath may go by telegraph on Saturday or Monday. 
As to business letters, some of the most prosperous cities in the world 
have no Sunday work in their post-offices. I have a letter in my 
hand recently received from the postmaster at Toronto, a city as 
widely extended as most of our large cities, though not as thickly pop- 
ulated ; a city of 140,000, which has grown as fast as almost any city 
of our country, and which is second to none in its moral record. 
There, with all the conditions of a large city, this is the statement, 
dated Toronto, March 29, 1888, and signed John Carruthers, Assist- 
ant Postmaster : " No clerk is required to do any work in this office 
on Sunday. Our office closes to the public at 7 p.m. on Saturday, 
and is not open again until 7 a.m. on Monday. Consequently no 
mail matter is delivered on Sunday, neither by carrier nor through 
the boxes. Our sorters all stop work before 12 on Saturday night, 
and do not resume duty until 12 p.m. on Sunday." Nothing goes to 
pieces. The rule gives all an equal chance. No business man can 
get ahead of his competitor by getting his Sunday mail and practising 
for the insane asylum by Sunday work. All rest, with no loss to any 
one. There is no ground for running a Sunday mail, not even for 
business letters. Certainly the Government should not keep its postal 
employes at work on Sunday for the benefit of the seven-day news- 
papers. Weekly newspapers do not ask it. 



WHAT DEGREE OF SABBATH OBSERV- 
ANCE CAN BE SECURED IN NINE- 
TEENTH CENTURY CITIES? 

FOR the ideal Sabbath we must go to the precepts 
and practice of Christ. In order to understand these 
we must examine also the Sabbath of the prophets and 
apostles. Let us first turn to the Fourth Command- 
ment : " Remember the Sabbath day, to keep it holy. 
Six days shalt thou labor, and do all thy work : but 
the seventh day is the Sabbath of the Lord thy God ; 
in it thou shalt not do any work, thou, nor thy son, 
nor thy daughter, thy manservant, nor thy maid- 
servant, nor thy cattle, nor thy stranger that is within 
thy gates : for in six days the Lord made heaven and 
earth, the sea, and all that in them is, and rested the 
seventh day : wherefore the Lord blessed the Sabbath 
day, and hallowed it." (Ex. 20 : 8-1 1.) 130 

That this law was received by the Jews in the 
days of Moses is admitted even by the destructive 
critics. That it came from God is believed by all who 
accept any theory of inspiration. The only question 
is, whether it is a positive," 131 local, and temporary 
Jewish by-law, ora " moral " and perpetual article in 
the world's code of common law. 

That the obligation to keep the Fourth Command- 
ment is perpetual and universal is shown, first, by the 
fact that it is founded on conditions that are as perpetual 
and universal as human nature. It aims for one thing, 



354 THE SABBATH FOR MAN. 

to prevent vagrancy, 195 by requiring men to work six 
days of each week. Is not such a requirement as ap- 
propriate in the Sandwich Islands or in New York or 
Chicago or London as in Jerusalem ? It aims to 
secure every seventh day for rest of body and mind. 
Are Jews alone in need of such rest ? It aims also 
to culture the soul into holiness. Do none but Jews 
need that ? Hath not a Gentile muscles, mind, soul, 
home ? 

It is replied: "The necessity of rest was never 
greater than to-day, but the methods of resting are 
not the same as in the days of Moses." That is too 
true. The methods of resting on the Sabbath in the 
days of Moses differ from those of the nineteenth 
century — Sunday excursions and such like — chiefly 
in the fact that the former method rested the people 
for Monday's work, while the latter tires them for a 
''blue Monday's" rest. Nineteenth century muscles 
and minds, not less than those of early times, require, 
with the rest that comes by a change of work and a 
break in life's monotony, that subtler rest that comes 
by an uplift of the soul in the exercises of faith, hope, 
and charity. 

The Sabbath is not Hebrew, but human and hu- 
mane. As marriage, though made a symbol of God's 
fellowship with the Church, is primarily a law for the 
preservation of physical and moral health, so the Sab- 
bath, though incidentally used as a monument of Crea- 
tion and other Divine acts, is primarily a law of health 
and holiness. It is not a mere Jewish law, but a law of 
nature. " One day in ten, prescribed by revolutionary 
France, was actually pronounced by physiologists in- 
sufficient." Such world-famed scientists as Humboldt 
and Dr. Farre say that to rest one day in seven is as 



SABBATHS IN NINETEENTH CENTURY CITIES. 355 

much required by the laws of nature as the rest of the 
night. Sabbath observance would be binding on us as 
a law of physical and moral health even if it were not 
in the Bible. Reason unaided might never have dis- 
covered such a law, but when revealed, reason ap- 
proves it as adapted to our nature. " Eternal as the 
constitution of man," says F. W. Robertson, " is the 
necessity for the existence of a day of rest." Every 
law of the decalogue is thus constitutional— not an 
arbitrary decree, but a revelation of what our nature 
requires for its best good. If the ancient Jew needed 
a seventh day for rest and religion, so do men of like 
passions to-day. 

A distinguished Christian woman — who believes that 
it is the duty of modern Gentiles no less than of ancient 
Jews to give at least a tenth of their income to God, 
since He declared that this minimum proportion be- 
longs to Him, as early as the days of Abraham (before 
there were any Jews), and as late as the days of 
Christ, who said of tithing, " This ought ye to have 
done" — thought it wise to read to her little boy what 
the Bible says about giving a tenth, in order to set 
his conscience at work on the subject. After she had 
read several passages he asked, " Who did God say 
those things to ?" "To the Jews," said his mother. 
He had a settled dislike for the Jews, but after think- 
ing awhile he summed up the whole case in words 
from which there is no escape: " Well, I think we 
ought to give as much as the old Jews, anyhow. ' ' 

So of the seventh portion of time which God reserved 
for Himself, not only before the Jews existed but 
even " before Abraham was," and which His Son has 
taught us to give to the service of God — since the re- 
lations of our souls to our bodies and to God are the 



356 THE SABBATH FOR MAN. 

same as those of the Jews, we ought surely to give as 
much time as they to rest and religion. 

In the words of W. H, Ryder, D.D., the distin- 
guished Universalist, formerly of Chicago : " The 
principle which underlies the observance of one day in 
seven as a period of religious culture and rest is based 
upon a Divine command, and is authorized both by 
Judaic custom and the example of Christ. It is not 
necessary that the day of the Jewish Sabbath be 
observed in order to perpetuate the principle for which 
the day stands. The obligation to observe one day in 
seven for purposes of worship and physical rest, there- 
fore, is of Divine origin." 

But a law like that of the Sabbath, whose utility is 
not self-evident, needs Divine proclamation to make 
it effective. Not until Herbert Spencer's gospel of 
utility becomes powerful enough to make men do right 
because in the long run such a course brings the most 
happiness to the community, will men keep the Sab- 
bath because in. the end it is the best plan for the in- 
dividual and for society. It is a suggestive fact that 
in Europe the Sabbath observance of Lutheran coun- 
tries, founded on utility, is scarcely better than that 
of Roman Catholic countries, where it is founded on 
mere ecclesiastical authority. The numerous suc- 
cessors of Esau stand ready to sell the future birth- 
right of health and happiness for the present enjoy- 
ment of Sabbath profits or potions. European his- 
tory shows that the Sabbath can not hold its own 
against greed and appetite, even with the help of civil 
laws, unless the Divine "thou shalt" of Sinai is so 
proclaimed as to awake the Divine " I ought" of con- 
science in men. If the Sabbath comes to us with no 
authority but that of the Church Fathers, or the Re- 



SABBATHS IX NINETEENTH CENTURY CITIES. 357 

formers or the Puritans, or even the doctors, it will be 
as little regarded as other rules from the same sources, 
as little kept as a Massachusetts " Fast Day." What 
Earl Cairns said of Great Britain is equally true of the 
United States : " The institution of Sunday is only 
maintained because the vast majority of the people of 
this country, altogether irrespective of churches or 
denominations, are convinced that it depends, not on 
human law, but upon a higher and greater law, which 
we are all bound in conscience to obey." 133 Sabbath 
laws are effective only where they are felt to have 
Divine authority as well as humane utility. It is 
therefore important to show that the law of the Sab- 
bath, besides being a general law of nature, is one of 
the perpetual and universal moral laws revealed to us 
in the Bible ; and this we proceed to prove : 

That its obligation is not local and temporary is proven, 
secondly, by the fact that it is found in the Decalogue, 
a moral code 13 ' of unlimited application. 

It is too much forgotten that the Jewish nation had 
three codes : one, ceremonial, and obligatory upon its 
own church alone, and on that only to the coming of 
the Messiah ; another, civil, and obligatory only upon 
those who were under the Jewish government, and on 
them only so long as that government existed ; a 
third, compared with which the two already mentioned 
were but local and temporary by-laws, was the very 
constitution of the Jews in common with all men — the 
Decalogue, which by its very nature proves itself of 
universal and perpetual obligation as the common law 
of the world. 136 

Whatever there was about the Sabbath in the Jew- 
ish ceremonial law, such as its special sacrifices, 217 was 



35§ THE SABBATH FOR MAN. 

for the Jews only, and is not obligatory upon us, 
although it is recorded in the world's Bible because 
"profitable for instruction in righteousness." What- 
ever there was about the Sabbath in the Jewish civil 
code — such as the prohibition of. fire on the Sabbath 
in a warm country where a Sabbath fire would only 
be used for needless cooking ; 210 and the death^penalty 
for Sabbath-breaking 208 — is not binding upon us, but is 
recorded in our Bible to teach us that God would have 
us exceedingly careful to avoid unnecessary Sabbath 
work, and that He regards disobedience to His Sab- 
bath law as a very grave offense. 

But what is said of the Sabbath in the Fourth Com- 
mandment of the Decalogue is neither a part of the 
Jewish ceremonial law nor of the Jewish civil law. 
It is a paragraph in a code of universal and perpetual 
obligation. It is inexcusable for any intelligent per- 
son, much more a clergyman, to declare the Fourth 
Commandment " no more binding on us than the law 
of circumcision." One might as well say that the law 
against theft is no more binding upon Americans than 
some outgrown by-law of the Church of England, since 
that church condemned theft at the period when this 
abolished rule was in force. When a church repeals or 
outgrows an ecclesiastical by-law, it does not repeal 
the universal code of moral law which that church 
holds in common with all the world. 

The Commandments against idolatry, adultery, and 
Sabbath-breaking, as found in the world's Decalogue 
of moral laws, are not abrogated because the death 
penalty prescribed for each of them in the Jewish civil 
code is no longer in force. Whatever the ceremonial 
or civil laws of the Jews have to say about the Sabbath 
has no binding force upon us, but the Fourth Com- 






SABBATHS IN NINETEENTH CENTURY CITIES. 359 

mandment of the world's Ten Commandments has not 
one word that is ceremonial, local, or temporary, but, 
like the other nine Commandments, is written, not 
only in the rocks, but also in the constitution of man 
forever. Judge Craft, of Memphis, says 1 " Whatever 
may be the origin of the Decalogue, whether human 
or Divine, the high compliment has been paid to it 
that every one of its commands (except those which 
provide for the duty of man to worship God) has been 
re-enacted as civil law ; and when you say, ■ Thou 
shalt not kill,' or ' Thou shalt not steal,' it is only a 
re-enacting of the law of Moses — as much so as the 
Sunday law. " All civilized nations have seen, with 
Paul, that the Decalogue is "just and good," and 
so have made it the basis of their laws. The great 
lawgivers, 275 Justinian, Charlemagne, and Alfred, each 
acted on this principle, that while the Bible laws about 
circumcision and sacrifices were for Jews only, those 
of the Decalogue were the world's common law, its 
universal constitution. By their very nature, the Ten 
Commandments are as universal and perpetual in their 
application as the Golden Rule, which Christ drew, 
like a precious gem, out of the same Old Testament 
mine, as the central truth of " the law and the 
prophets," 

The Fourth Commandment is hardly second to any 
in the Decalogue in the honor put upon it, being the 
only one given in both positive and negative forms, 
the only one underscored with God's impressive 
caution to "Remember" it. None but He has a right 
to bid us " forget the Sabbath day." 

It is almost universally admitted that nine of the 
Ten Commandments — those - against idolatry, blas- 
phemy, disobedience to parents, falsehood, theft 



360 THE SABBATH FOR MAN. 

adultery, murder, covetousness — must be obligatory 
wherever man lives, because founded on the very con- 
stitution of man. 

The Rev. E. H. Plumptre, A.M., in an article on 
" Sunday" 712 in the Contemporary Review for January, 
1866, says of Rev. Norman Macleod's harmful and 
illogical Sunday theories : 747 ' What he maintains is 
simply this, that every Commandment but the Fourth 
was binding before the Law was given on Sinai, would 
have been binding now even if that Law had never 
been given, and is actually binding on the consciences 
of Christian men." Any one who claims that one 
ceremonial, local, temporary by-law has been smuggled 
into the universal and perpetual Decalogue — whose 
laws were distinguished from the ceremonial laws 
by being written with the ringer of God in the rock, 
and kept in the ark, while the ceremonial laws were 
written by Moses on parchment only, and laid beside 
the ark — is bound to prove so strange and unnatural 
a theory, to show why and when and where this one 
law was cut out of the tables of stone. 199 

That the Fourth Commandment is not merely a Jewish 
law may be shown, thirdly, from the fact that the same 
Book which tells us that it was proclaimed to the Jews 
at Sinai, tells us that the Sabbath was instituted long 
before the Jewish nation existed, at the Adamic foun- 
tain head of all nations. 

If New York enacts a previously existing law of the 
General Government of the United States, it is not on 
that account to be spoken of in Europe as a law bind- 
ing on New Yorkers only. Even if New Yorkers 
should repeal it, it would still be a force upon them 
and all others of the country from the higher power. 



SABBATHS IN NINETEENTH CENTURY CITIES. 361 

It is thrice declared that as soon as man was 
created, God instituted the Sabbath for him. The 
record is perfectly plain. Only a preconceived theory 
that the Sabbath is only a Jewish institution could 
lead any one to interpret Gen. 2 : 3 as Paley 137 and 
F. W. Robertson 622 do. Dr. Paley says : " The words 
do not assert that God then ' blessed ' and ' sanctified ' 
the seventh day, but that He blessed and sanctified it 
for that reason, and if any ask why the Sabbath or 
sanctification of the seventh day was then mentioned if 
it was not then appointed, the answer is at hand : The 
order of connection, and not of time, introduces the 
mention of the Sabbath in the history of the subject 
which it was ordained to commemorate/' Robertson 
says : "It is not said that God at the Creation gave 
the Sabbath to man, but that God rested at the close 
of the six days of Creation, whereupon he //^blessed 
and sanctified the day to the Israelites.'' That inter- 
pretation is strangely offered in the name of reason. 
But, taking it on that ground, what reason is there why 
Adam should not have had a day of rest after each six 
days of labor in his garden, as well as Jewish farmers 
of twenty-five centuries later ? Paul says the Law is 
written on the hearts of even the heathen ; much more 
was it written on the heart of Adam. The Command- 
ment against murder must have been written on 
Cain's heart or he would not have been sentenced by 
the Judge of all the earth for its violation. The laws 
against falsehood, theft, adultery, idolatry, must have 
been written on the hearts of the antediluvians or they 
would not have suffered capital punishment by the 
flood for disobeying them. When it is evident from 
the Bible record that nine of the Ten Commandments 
must have been obligatory upon all men from the first, 



362 THE SABBATH FOR MAN. 

what " reason" is there for supposing they were 
not also familiar with the most beneficent ,one of all, 
especially as it is the only one of the ten which the Bible 
distinctly tells us was given to man at his very Creation ? 
But the objector says, " If the Sabbath was given, 
as the Bible seems to say, at the beginning, how does 
it happen that it is but once specifically mentioned 
after that before the giving of the law at Mount Sinai ? 
The question is not so hard to answer as it might 
seem. It is too much forgotten that Genesis is only 
a preface to the Bible — a mere outline of the early 
ages of the world to introduce the history of the 
chosen people. It covers nearly twice as much time 
as all the remainder of the Old Testament, whose cen- 
tre in time is the birth of Jacob, in the twenty-fifth 
chapter of Genesis. In a book which sketches sixteen 
hundred years in "six chapters, only one or two things 
in a thousand can be recorded, and those will naturally 
be exceptional and abnormal events, and not such as 
are regular and ordinary. The argument from silence 
would prove that the Sabbath was not proclaimed at 
Sinai, just as conclusively as that it was not instituted 
in Eden. After the Genesis record that God made 
the Sabbath as His crowning work, it is not specifically 
mentioned for forty-eight pages of the Bible, but after 
the various records in the books of the Pentateuch of 
its proclamation at Sinai it is not again mentioned for 
one hundred and twenty-eight pages — Deut. 5 : 15 to 
2 Ki. 4 : 23 — a silence nearly three times as long in 
Bible space as that which is used to disprove the 
primeval establishment of the Sabbath. 138 The refer- 
ences to the Sabbath before Sinai are not less but 
more than could fairly be expected. Besides the three 
passages which speak distinctly of the Sabbath as ex- 



SABBATHS IN NINETEENTH CENTURY CITIES. 363 

isting before the Ten Commandments were given, 201 we 
find that in Jacob's history the " week" is spoken of ; 
which implies the Sabbath ; and in the story of Noah 
11 seven days" are repeatedly mentioned in such a way 
as perfectly to harmonize with the statement that the 
Sabbath had been previously established. 203 

Several weeks before the Law was given on Mount 
Sinai, a violation of the Sabbath was rebuked by 
Moses in the name of God, with words that indicate 
that it was an old offense against a well-known institu- 
tion : " How long refuse ye to keep my command- 
ments ?" 204 With -this harmonizes the opening word 
of the Fourth Commandment, which is proclaimed as 
a familiar law which the people are to " Remember." 

It is indeed said by Moses elsewhere that the Sab- 
bath was " a sign" 208 between Jehovah and the Israel- 
ites, but that no more proves the institution new and 
for Jews only, than the use of the rainbow as a sign of 
God's covenant with Noah proves that the rainbow 
was newly created at that time and for* Noah's ex- 
clusive benefit. Not until the rainbow, with its sun- 
light after storm, is abrogated, will the days of toil 
cease to be followed by the Sabbath of rest. 

That the Sabbath was indeed " made for man' and 
not for Jews only is proved, fourthly, by the fact that it 
was made binding upon all the foreigners or i i strangers' ' 
who were ' ' within the gates' ' of those to whom it was 
proclaimed. In the words of the Rev. William G. 
Macfie : " These were idolaters, whom the pursuit of 
gain had for a time allured within the limits of the 
Jewish state, or men who, having renounced the 
grosser forms of heathenism, had not wholly connected 
themselves with the Jewish church. In either case 



364 THE SABBATH FOR MAN. 

they had not openly professed Judaism, for they had 
not submitted to the rite of circumcision, nor were 
they permitted to partake of the passover, or to claim 
the privileges of Jewish Christians ; yet they were 
forced, at least outwardly, to obey the Fourth Com- 
mandment. The ceremonial law did not bind them ; 
they were allowed the most ample liberty as to every- 
thing peculiarly Jewish, but they were not to work on 
the seventh day. The reason is plain. The Fourth 
Commandment is of universal obligation. It did not 
bind the Hebrew more than any other race. The Jews 
kept it, not as Israelites but as men, and all within 
their gates, therefore, had to acknowledge its author- 
ity. The stranger was expected, on the seventh day, 
to abstain from work for precisely the same reasons as, 
on other days, he was expected to refrain from fraud 
and calumny." 139 

That the Sabbath was given 'not to the Jews only, but 
to all nations through Adam, is proved, fifthly, by the 
fact that nearly all the nations of antiquity had the di- 
vision of time by ' ' iveeks, ' ' with a sacred day as one of 
the 4 ' seven, ' ' which was on this account used as a sacred 
number.™ 

George Smith (Chaldean Account of Genesis, 1881) 
says that there can be no doubt that the Sabbath ex- 
isted among the early Assyrians, and that " the word 
Sabbath itself, under the form Sabbatu, was known to 
them and explained by them as a day of rest for the 
heart." Professor Francis Brown sums up the evi- 
dence of a primitive Assyrian Sabbath thus: "We 
have strong evidence both of a division of the month 
into weeks of seven days, and also of a special observ- 
ance of the last day in each week." 



SABBATHS IN NINETEENTH CENTURY CITIES. 365 

Rev. W. W. Atterbury/ 03 whose studies in Sabbath 
literature have been very extensive, says : " From 
time whereof the memory of man, and history and 
mythology, run not to the contrary, the division of 
time into the week of seven days has been the almost 
universal law. It prevailed among peoples far re- 
moved from each other, and remote from as well as 
near to the Asiatic centre whence the nations of men 
radiated — among Persians, Chaldeans, Egyptians, 
Hindoos, the ancient Chinese on the farthermost East, 
and. the Scandinavians on the Northwest. In most of 
these instances it is certain that the week revolved 
upon a day of rest ; and as religious rest days, dies 
feriati, are found all through history marking the 
divisions of the year, it is altogether probable that, 
wherever the division by weeks existed, it was 
marked originally by the observance of rest days." 714 

This ancient " week" can not be explained as bor- 
rowed from the Jews, for it is found in the.stone records 
of yet older nations ; nor as suggested by the sun, 
moon, and five chief planets, for such a seven is un- 
natural and was evidently borrowed from some earlier 
" seven ;" nor as the result of quartering the month, 
for seven is not an exact quarter. No reasonable ex- 
planation of the general prevalence of the seven-day 
week among the most ancient nations has been offered 
save that which traces it to their common ancestor. 734 

That the Fourth Commandment is one of universal 
and perpetual obligation is proven, sixthly, by the fact 
that the inspired prophets represent its blessings as des- 
tined to extend to all nations. 

For instance, Isaiah says : " Thus saith the Lord, 
Keep ye judgment, and do justice ; for my salvation 



366 THE SABBATH FOR MAN. 

is near to come, and my righteousness to be revealed. 
Blessed is the man that doeth this, and the son of man 
that layeth hold on it ; that keepeth the Sabbath from 
polluting it, and keepeth his hand from doing any evil. 
Neither let the son of the stranger, that hath joined 
himself to the Lord, speak, saying, The Lord hath 
utterly separated me from his people : neither let the 
eunuchs say, Behold, I am a dry tree : for thus saith 
the Lord unto the eunuchs that keep my Sabbaths, 
and choose the things that please me, and take hold 
of my covenant : even unto them I will give in mine 
house and within my walls a place and a name better 
than of sons and of daughters : I will give them an 
everlasting name, that shall not be cut off. Also the 
sons of the stranger, that join themselves to the Lord 
to serve him, and to love the name of the Lord, to be 
his servants, every one that keepeth the Sabbath from 
polluting it, and taketh hold of my covenant ; even 
them will I bring to my holy mountain and make them 
joyful in my house of prayer : their burnt offerings and 
their sacrifices shall be accepted, upon mine altar ; for 
mine house shall be called a house of prayer for -all 
people." 230 Ezekiel speaks in a similar strain. 

The frequent mention of the Sabbath in the prophets 
shows its importance in the eyes of God, an impor- 
tance in striking contrast to the value which He sets 
upon sacrifices and other transient ceremonies ; but 
what we wish especially to emphasize is the fact that in 
these prophecies and others, the Sabbath is described 
as a blessing to be enjoyed by the whole world. 

That the Sabbath ivas not made for the Jews only is 
proven, seventhly ', by Christ's own declaration, " The 
Sabbath was made for man. ' ' 248 



SABBATHS IN NINETEENTH CENTURY CITIES. 367 

As it is necessary in the Pentateuch to keep the 
transient ceremonial laws distinct from the perpetual 
moral Law, 199 so in reading the Gospels it is important 
to distinguish very carefully between the Pharisaic 
Sabbath, which Christ condemned, and the Sabbath of 
the Fourth Commandment, which He always observed, 
and which, instead of abrogating, He repeatedly con- 
firmed. On five different occasions He indorsed the 
Decalogue (and so the Sabbath) as of perpetual and 
universal obligation, 199 and also gave a special and 
direct indorsement of the Sabbath Commandment by 
itself when He said, " The Sabbath was made for 
man. 

Those who have not clearly distinguished the Phari- 
saic Sabbath from the Sabbath of the Fourth Com- 
mandment, perceiving dimly that Christ antagonized 
some Sabbath, have jumped to the false conclusion 
that it was the Divine original, when it was only the 
human counterfeit. The Pharisaic Sabbath is no 
more the Bible Sabbath than Romanism is New Testa- 
ment Christianity. 

• The pool of Bethesda is now buried under heaps of 
rubbish. It is said that this is to be removed, and 
the ancient fountain uncovered for the refreshment of 
the people. Something like this proposed work Jesus 
did for the Sabbath. The restful and refreshing Sab- 
bath of Eden and Sinai had been buried by the Phari- 
sees under the rubbish of petty rules. Strangely 
enough, some readers have mistaken Christ's work in 
removing this rubbish, that the people might once 
more enjoy their Sabbaths, for an effort to destroy the 
Divine fountain itself. 

Let us look at some of the Pharisaic rubbish of 
petty man-made rules with which.the Sabbath fountain 



368 THE SABBATH FOR MAN. 

had been filled up — some of them, says Dr. Wm. M. 
Thompson, still cherished by conservative Jews. 140 
One might not walk upon the grass, because it would 
be bruised, which would be a kind of threshing ; 20Sr 
nor catch a flea, which would be a kind of hunting ; 
nor wear nailed shoes, which would be bearing a sort 
of burden ; 233 nor, if he fed his chickens, surfer any 
corn to lie upon the ground, lest a kernel should ger- 
minate, which would be a kind of sowing. And from 
Moses' direction to the encamped Israelites, " Let no 
man go out of his place on the seventh day," 204 be- 
cause, despite the Divine command, they had gone 
forth from the camp to gather the manna, one Rabbi, 
Dositheus, drew the sage conclusion that a Jew must 
not move between sunrise and sunset, and established 
a sect whose observance of the Sabbath consisted in 
their retaining for the day whatever posture they hap- 
pened to be in at the rising of the sun. In this same 
spirit thousands of Jews suffered themselves to be 
massacred rather than resist the attacks of hostile 
armies on the Sabbath day, as that would be a form 
of labor. A Jew must not carry on the Sabbath even 
so much as a pocket-handkerchief, except within the 
walls of his city. If there were no walls, it followed, 
according to their perverse logic, that he must not 
carry it at all. To avoid this difficulty in Safed they 
formerly resorted to what they called " Eruv. " Poles 
were set up at the ends of the streets, and strings at- 
tached from one to the other. This string represented 
a wall, and the conscientious Jew could carry his 
handkerchief anywhere within those strings. A pro- 
fane and quarrelsome fellow in Safed once asked a 
traveler to wind his watch just after sunset on Friday 
evening. It was now the Sabbath, and he could not 



SABBATHS IN NINETEENTH CENTURY CITIES. 369 

work. Nothing new could be begun on the afternoon 
before the Sabbath, for the workman might forget and 
go on after sunset ; if a man had stretched out his 
hand for a bunch of grapes and the sun went down 
before he had taken it back with the cluster in it, the 
grapes must be dropped lest he carry " a burden ;" a 
woman on the Sabbath could not wear an ornament, 
because it would be a burden ; false teeth could not 
be worn, for the same reason ; one could not walk on 
stilts because he would be carrying the stilts ; to 
pluck a blade of grass or to pick fruit was a sin ; ' 239 a 
radish might be dipped in salt, but not left in it, for 
that would be to be making a pickle ; the nails or the 
hair could not be cut ; a shower-bath could not be 
taken, nor a bone set, nor any surgery done, nor an 
emetic given ; an egg laid in the way of regular busi- 
ness on the Sabbath could not be eaten on that day, 
but if the hen were ke'pt for fattening, and not for lay- 
ing, it might be eaten ; if a wall fell down on Sunday 
and buried a man, it would be lawful to clear away the 
rubbish enough to. determine whether he were dead or 
alive, but if the former, the body could not be removed 
— and so on through hundreds of pages of solemn 
trifling. 141 

Strangely enough, this pettiness was accompanied by 
an opposite and incongruous extreme, which is thus 
described by Dr. Lyman Abbott : 142 ' Walking, social 
visiting, domestic games and festivities, shared with 
the synagogue and the temple service in the observ- 
ance of the Pharisaic Sabbath. ' Meet the Sabbath 
with a lively hunger ; let thy table be covered with 
fish, flesh, and generous wine.' ' Let the seats be 
soft, and adorned with beautiful cushions, and let ele- 
gance smile, in the furniture of the table.' ' Assume 



370 THE SABBATH FOR MAN. 

all thy sprightliness.' ' Utter nothing but what is 
provocative of mirth and good humor.' ' Walk leis- 
urely / for the law requires it, as it does also longer 
sleep in the morning.' ' Though spiders are nestling 
in your chambers and drawers, vex not at the matter ; 
be resolute and merry, though ruined by debt. ' Such 
are some of the Rabbinical precepts concerning .the 
Sabbath." It was a strange medley of ritualism and 
rollicking, like a Romanist Sunday of to-day. Those 
who follow the latter half of the Pharisaic pattern 
should not forget that it is a part of the Sabbath which 
Christ condemned. 

This petty trifling with God's law, which was ac- 
companied by as petty evasions of its spirit,, was what 
Christ attacked. The man-made amendments to 
God's Sabbath law He vetoed, but not the Divine 
original. As He snapped these trivial " strings" He 
reminded the Jews that " the Sabbath was made for 
man," and not man for such a Sabbath. One might 
as well say that one who was scraping barnacles from 
the bottom of a ship was destroying it, as to say that 
" Christ was a Sabbath-breaker." 14 ^ Removing bar- 
nacles is a sign that a vessel is to be sent out anew. 
Mr. Beecher, in his " Life of Jesus the Christ," says : 
" There does not seem to be one instance in which 
Jesus ever set aside an original Mosaic rite or insti- 
tute. It was the additions made by the Pharisees 
that He pushed away without reverence, and even 
with repugnance. He went behind the tradition of 
the elders to the law itself ; nay, He accepted the 
commands of Moses because they coincided with the 
Divine will, and condemned only the ' traditions that 
made the commandments of God of none effect.' ' 
More recently Mr. Beecher said in a sermon that 



SABBATHS IN NINETEENTH CENTURY CITIES. 37 1 

" Christ rebuked nothing in regard to the Sabbath but 
its abuse." 

Christ's condemnations of Pharisaic modes of Sab- 
bath observance no more abolish the Sabbath than 
His condemnations of Pharisaic almsgiving and pray- 
ing abolish benevolence and prayer. 

The Sabbath garments of glory and beauty which 
God had given to man at his Edenic coronation, 
these Pharisees had lined with iron. They made the 
Sabbath not only a " heavy burden, grievous to be 
borne," but also an iron strait-jacket to which men 
must be fitted. It was this hitman lining which Christ 
separated from the God-given Sabbath, without mar- 
ring the original, when He said to the Pharisees who 
opposed His Sabbath works of necessity and mercy, 238 
" The Sabbath was made for man, not man for the 
Sabbath." 

But these words of Christ have been as grossly cari- 
catured in modern times as the original Sabbath ever 
was by the Pharisees. What is " man' ? Is he, as 
some one has said, " a stomach with appendages" ? 
That would seem to be the idea of those who quote 
the words of Christ as an indorsement for Sunday pic- 
nicking. To Christ the send is the man. 

That " the Sabbath was made for man, and not man 
for the Sabbath," no more proves that it is not to be 
observed than the fact that a man should eat to live, 
not live to eat, proves that eating should be abolished. 
It is strange indeed that any one should suppose that 
He who came to bring rest to those that " labor and 
are heavy laden" could have taken away their Sabbath 
rest, and so weighted their yoke instead of lightening 
it. 

Those who make Christ's Sabbath works of neces- 



372 THE SABBATH FOR MAN. 

sity and mercy their excuse for regular Sabbath dese- 
cration would do well to ponder the reply of a Syrian 
convert who was urged by his employer to work regu- 
larly on the Sabbath, since Christ said it would be 
right to take an ass out of a pit on that day. 239 Hay oh 
quickly replied, " Yes, but if the ass has a habit of 
falling into that same pit every Sabbath, then the man 
should fill up the pit or sell that ass." 

So far from abrogating the Sabbath law, Christ 
prophesied that His disciples would observe it long 
years after His death should rend the temple veil and 
the ceremonial law. He said in His prophecy of the 
destruction of Jerusalem, " Pray that your flight be 
not in the winter nor on the Sabbath day." 241 What- 
ever else that may mean, it surely implies that His 
disciples would and should observe a Sabbath long 
after His death had canceled the Jewish ritual. 

Christ's chief purpose, however, in what He said 
and did upon the Sabbath was to open out its neg- 
lected side, to show that it was positive as well as 
negative ; that men should not only cease from their 
own work for money one day in seven, but that they 
should also on that day take a share in God's work of 
mercy. Incidentally He showed that works of neces- 
sity, such as watering an ox or rescuing him from a pit, 
or getting a Sunday dinner — of cracked wheat — were 
allowed by the law ; 239 but the many miracles of 
mercy which He wrought on the Sabbath in the four 
quarters of Palestine, and the discourses with which 
He accompanied them, were chiefly designed to teach 
us to rest, as God did on the first Sabbath, by change 
of work, turning from work among minerals, vege- 
tables, animals, to work for man, for the soul. As 
farmers rest their fields by change of crops, not by 



SABBATHS IN NINETEENTH CENTURY CITIES. 373 

leaving the idle soil to the weeds, so the true rest for 
fertile minds — which will think and plan on secular 
things unless the displacing power of a new affection, 
a new enthusiasm, a new occupation, turns the 
thoughts into a new channel — is in a radical change 
of activities, such as Sabbath works of mercy bring 
after six days' work for money. Christ's example 
teaches us that idleness as well as business is Sabbath- 
breaking ; while Sabbath-keeping requires such work 
as visiting the poor and sick and sinful, to do them 
good ; such work as Christian instruction in the home 
and Sabbath-school. " It is lawful to do good on the 
Sabbath day." It is unlawful to spend it in worldly 
employments or in idleness. The Sabbath has been 
too much a day of don'ts. Its positive side has been 
too much neglected. Bad activities may be most 
easily displaced by good ones. The day is not only 
to be marked by a cessation of our work, but by a 
doing of God's work, especially in uplifting the sor- 
rowful and sinful. Constantine, in his second edict 
about Sunday observance, applies Christ's Sabbath 
teachings most admirably when he says of the Sacred 
Day : "It is most grateful and pleasing that those 
things should be done on it that are most desirable. 
Therefore it is our pleasure that all our ministers have 
leave to emancipate and manumit on that Holy Day, 
and enter all such acts as concern the same." 276 
Christ loosed on the Sabbath those bound with infirm- 
ities ; Constantine made it a weekly emancipation 
day ; so should Christians of to-day use it to relieve 
the body and soul, by such works of mercy as the 
Sunday " Free Breakfasts" of Edinburgh, Glasgow 
Dublin, and Philadelphia, and other Christ-like activi- 
ties. 



374 THE SABBATH FOR MAN. 

In a Book of Prayer, published in 1545, which con- 
tained the Lord's Prayer, Creed, Ten Commandments, 
etc., by which, after the recitation of each of the Com- 
mandments, the person reciting was required to make 
a general confession of any violation of it, the Fourth 
Commandment, which was reduced to the words, 
i( Remember that thou keep holy the Sabbath day," 
was followed by the confession, " I have not sanctified 
the Holy Day with works which be acceptable unto 
Thee, nor instructed my neighbor in virtue accord- 
ingly. " This ancient book, looking at the Fourth 
Commandment through the glass of the Gospels, un- 
derstood it far better than that modern religious news- 
paper which said, " If we ask the Old Testament to 
tell us in a word the Divine idea of the Sabbath, it 
replies, Rest.'' The editor attempts to show that the 
idea of keeping the Sabbath holy by sacrifices and ser- 
vices was all an afterthought of the prophets. 212 But 
all this sophistry falls before the fact that the Fourth 
Commandment itself puts into its foreground the word 
" holy,'"' and underscores it with " Remember ;" while 
the command, " Six days shalt thou labor and do all 
thy work," implies, as Christ shows, that on the Sab- 
bath our rest is to be chiefly found in doing unselfish 
and Godlike works of mercy and charity. 

These seven reasons are considered by British and 
American Christians, 400 for the most part, as proving 
the universal and perpetual obligation of the Fourth 
Commandment. Do they also prove that Saturday is 
the perpetual and universal and only weekly Sabbath ? 
As a matter of history we know that the Jews, after 
the giving of the Law, observed Saturday as the 



•SABBATHS IN NINETEENTH CENTURY CITIES. 3?5 

weekly Sabbath. Does the Fourth Commandment 
require all men everywhere to keep that day ? 

All but a few thousands of those who believe in the 
perpetual and universal obligation of the Fourth Com- 
mandment say No, for one or more of the following 
reasons : (i) There is nothing in the Fourth Command- 
ment about keeping Sattcrday as a Holy Day. Men are 
there told to work six days and rest the next. The 
people that begin work on Monday and rest on Sun- 
day do that as surely as those who rest Saturday. 144 
(2) // is at least unprovable and improbable that the 
original Sabbath was Saturday. In the record of Crea- 
tion, God's seventh day is man's first day, from which 
history is reckoned (Gen. 5 : 3). There is strong evi- 
dence that the primitive Holy Day was the first day of 
the week. The ancient nations all about the Jews de- 
voted the first day of the week to what was at first the 
chief symbol of God and then the chief god, the sun, 
calling it Sunday.™ This holy day was strangely 
enough one day after that of the Jews. This remark- 
able fact may be explained by the theory of many 
scholars, with which the Scriptures harmonize, that 
the first-day Sabbath, which Adam bequeathed to all 
nations — not under that name, however — was at the 
Exodus changed for the Jews only as " a sign" of 
their separation, and a protection against idolatry, to 
the preceding day, .this change continuing until the 
ceremonial mission of the Jewish people had been 
completed. Then the Saviour buried in His own 
grave, by sleeping there on Saturday, the Jewish part 
of the Sabbath — its sacrifices and its order in the 
week — partly because Christians now needed to be 
separated from Jewish ceremonies as much as the 



376 THE SABBATH FOR MAN. 

Jews of the Exodus had needed to be separated from 
heathen days of worship ; partly because the narrow 
Jewish dispensation was now to give place to one as 
broad as mankind, which called for a return on the 
part of Jewish Christians to the original Sabbath of 
Adam, which the missionaries of the cross would find 
was already regarded sacred as " the venerable day of 
the Sun" 276 in the Roman Empire and other nations 
to which they were sent. [See Appendix (204) (980) 
(981).] (3) During the last days of Christ's earthly 
ministry, and in the subsequent ministry of the apostles, 
and among their immediate successors, the first day of 
the week was treated as the " chief of days." *' The 
Lord's Day was established either by apostolic, or by 
ecclesiastical authority. For the former supposition, 
we have the statements in the epistles abrogating the 
Jewish Sabbath, 211 yet affirming the Decalogue, the 
use made of the first day of the week, and patristic 
testimony referring the custom back to apostolic 
times. For the latter supposition there is not a shred 
of evidence, but deep, unbroken silence. No enact- 
ment of the Lord's Day can be found among the de- 
crees of any council of the Church." (Rev. George 
Elliott, D.D., in "Abiding Sabbath," p. 234.) 
Apostles taught the churches which they organized 
to meet together on the first day of the week to cele- 
brate the Lord's Supper, to engage in worship, to hear 
preaching, and to make their weekly collections. 
(Acts 20 :6-u ; 1 Cor. 16 : 1.) These were the very 
substance of the preceding Saturday Sabbath, which 
began with a home sacrament, such as I saw at sunset 
of a Friday in Jerusalem — a Jewish father standing 
in the midst of his family to " bless his house" 
as David did, and reciting the Fourth Commandment, 



SABBATHS IN NINETEENTH CENTURY CITIES. 377 

followed by comments from the Mishna, a prayer, and 
the passing, first of bread and then of wine, to each 
member of the family ; which, in turn, was followed, 
at the synagogue, by social worship, public teaching, 
and the weekly collection. When the only parts of 
the seventh-day observance which were adapted for 
universal adoption, the only elements of it that were 
not ceremonial and so local and temporary — when the 
very essence of the Sabbath had been transferred by 
apostolic example and command to the first day of the 
week — what matters it whether the old label was also at 
once transferred, or a new one applied ? As the Pass- 
over took on a new name as ' ' The Lord's Supper, ' ' why 
might not the Sabbath become " the Lord's-day" ? 

The apostles often went to the synagogue on Sat- 
urday to evangelize the Jews, 255 but we have no record 
that any Christian assembly, after the resurrection, 
met on that day for preaching, or for the Lord's Sup- 
per, or for public worship. Converted Jews raised 
some controversies as to whether Christians ought 
not to keep the seventh day as well as the first, but 
there is no record of any controversy in the early 
church in regard to keeping the first day. 

This fact explains the misinterpreted words of Paul 
about the Sabbath. They can not mean an abrogation 
of the law which he pronounces " holy, just, and 
good " (Rom. 7 : 12), and which his Master five times 
reaffirmed. All becomes clear when we keep in mind 
in our reading that the observance of the first day of 
the week was never controverted in the early church, 
but only the question whether the preceding day, the 
Jewish Sabbath, was also " a day of obligation" to 
Christians. Paul advises toleration and patience with' 
those who can not yet see that all that was Jewish 



378 THE SABBATH FOR MAN. 

about "days and months and years" is superseded. 
This, we think, includes the order of the Sabbath in 
the week, which was not^a part of the Decalogue, but 
only a Jewish by-law. 2B0 Paul's words are consistent 
with a change of date, but not with a change in^the 
Decalogue. He teaches that " love is the fulfilling of 
the law," not that love is the breaking of it. James 
also in his epistle warns us not to disobey it even " in 
one point." (Jas. 2 : 10.) 

Those who insist that the Divine authority for a 
change of day can not be established by anything less 
than a specific New Testament command, forget that 
Christ's acts are legislative " acts," quite as authorita- 
tive as His sermons. It was by His resurrection, 
more than by any words, that He was " declared to be 
the Son of God with power." (Rom. I : 4.) 

If seventh-day Christians were consistent in apply- 
ing their logic to all subjects they would reject the doc- 
trine of the Trinity because it is nowhere proclaimed 
in the Bible in so many words that " the Father, Son, 
and Holy Ghost are three persons in one God ;" and 
they would reject such scientific truths as gravitation 
and the rotundity of the earth, because the evidence 
is not mathematical but inferential ; and they would 
not condemn slavery because the Bible gives anti- 
slavery principles rather than abolition commands. 
As Christ, for wise reasons, set forces at work that 
would melt the chains of the slave gradually, instead of 
breaking them by a premature and peremptory emanci- 
pation proclamation, so He timed His resurrection and 
subsequent visits to His disciples in such a way that, 
with or without specific commands 146 from Him, the first 
day of the week would gradually become the Christian 
Sabbath, displacing the Saturday Sabbath as quietly 



SABBATHS IN NINETEENTH CENTURY CITIES. 379 

as Christianity displaced other parts of Judaism, just 
as we should expect from Him who makes the dawn- 
ing light to shine more and more unto the perfect 
day. 147 At the time when the last of the apostles wrote 
the book of Revelation, the first day of the week had 
come to be known, by way of pre-eminence, as " The 
Lord's-day," 248 which name was applied to it as one 
familiar and well-known in the earliest extant documents 
of the Church Fathers 148 who succeeded to the work of 
the Apostles — by Ignatius, 252 by the compiler of " The 
Teaching of the Apostles," 255 by Dionysius of Cor- 
inth, 257 and by Tertullian, 262 all of them writing within 
one hundred years after the death of the Apostle 
John. 

When we leave the New Testament and enter the 
literature of " the Church Fathers" for evidence as to 
the change of day, the fact should be kept in mind 
that their opinions on Biblical or spiritual matters are 
not more but less valuable than those of the Church 
" fathers" of to-day. No one would claim that they 
understood the teachings of the Bible as to slavery as 
well as we do. Their opinions about the Sabbath of 
Adam and the patriarchs, and their allegorizing about 
the spiritual Sabbath are also to be rated as mere opin- 
ions, less ripe than those of our present leaders. The 
mere opinions of Justin and Origen on the Sabbath are 
as valueless as those of Luth^ and Calvin. We live 
in an age when Protestant Christians have generally 
learned, in searching for doctrinal and spiritual truth, 
to go back of the " Fathers," to the grandfathers — 
the Apostles — and especially to the All-Father Him- 
self as He speaks in Christ. 

What the " Fathers" say of the Sabbath is of value 
chiefly as affording incidental and so reliable testimony 



380 THE SABBATH FOR MAN. 

to several facts — namely : 1. The Old Testament cus- 
tom of setting apart one " stated day" in each week 
for a sacrament, a collection, and social worship, was 
not abolished by the Apostles, but was uninter- 
ruptedly continued by their immediate successors. 

2. The first day of the week was thus kept as a 
Christian festival. 

3. The day of the week most highly esteemed in the 
days of the Post-apostolic Fathers was not the seventh, 
but "the first day of the week," called also "the 
eighth day" and " Sunday." 

4. The additional observance of the seventh day was 
for a while tolerated in converts from Judaism. 

5. " The first day of the week" was commonly 
called " The Lord's-day," as in Rev. 1 : io. 250 

It is not claimed that this day was then called " the 
Sabbath." 149 Just as Catholic Protestants seldom call 
themselves so because the word " Catholic" is collo- 
quially understood to mean a Romanist, so it was nat- 
ural that the early Christians should call the Christian 
Sabbath by some of its other names, as " Sabbath" 
was colloquially understood to mean the Jewish Satur- 
day. 

The seventh-day Christians might as fitly argue that 
broad-spirited Protestants are not " Catholics" because 
they are not generally called so, as to make their sim- 
ilar claim that the Lord's-day is not the Sabbath be- 
cause for sixteen centuries it was seldom if ever called 
so. 

The editor of The Outlook, the leading paper of the 
Seventh-day Baptists, says on this point : " We hope 
all our readers will clearly understand our position on 
this question. We make no attempt to show that the 
Sunday was not devoted to religious worship and 



SABBATHS IN NINETEENTH CENTURY CITIES. 38 1 

church assembling. All this we concede to have been 
done from an early time. Neither <io we attempt to 
prove that in Europe the Church observed the Sabbath 
to any great extent after the fifth century, but what 
we shall prove is that the Sunday, previous to the six- 
teenth century, was never considered by the Church 
to be the Sabbath, was not called the Sabbath, and 
therefore the assumption that the Sabbath was 
changed by Divine authority or apostolic example, 
from the seventh to the first day of the week, at the 
resurrection of Christ, is merely an assumption with- 
out one particle of proof." 

Even if it were true, that the doctrine that the 
first day of the week is the " Christian Sabbath" 
whose observance is to be regulated by the Fourth 
Commandment, was not clearly formulated or gener- 
ally understood until the Puritan reformation of Sab- 
bath observance in the sixteenth century, this would 
no more disprove its Biblical authority than the fact 
that the Bible's teachings against slavery were not 
fully understood until the nineteenth century, dis- 
proves the Biblical authority of modern emancipations. 
One of those Sabbath-reformers of the sixteenth cen- 
tury, Pastor Robinson of Plymouth, said, " The Lord 
hath more light to break forth from His Word." 
Such " progress in theology" Jesus foretold when He 
said of the new truths that men should be evermore 
discovering in the mines of Scripture, " I have many 
things to say unto you, but ye can not bear them 
now." Even in the nineteenth century, Daniel Web- 
ster could say : " There is more of valuable truth to 
be gleaned from the Sacred Writings that has thus far 
escaped the attention of commentators, than from all 
other sources of human knowledge combined." It is 



382 THE SABBATH FOR MAN. 

not tiioagh. to disprove any Biblical doctrine to say 
that it was not understood in the early centuries. 

But the fact that the name " Sabbath" was not 
generally applied to the Lord's-day in the early church 
no more proves that the Sabbath idea was not con- 
nected with it than the careless use of the word " Sun- 
day" 15 ° by many evangelical preachers of to-day 
proves that they do not consider it " the Christian 
Sabbath. ' ' It is admitted by eminent defenders of the 
Saturday Sabbath m that within a hundred years after 
the Apostles the Sabbath idea had been transferred to the 
Lord 's-day } as shown by the teachings of Tertullian, 
that " on the day of the Lord's resurrection Christians 
should defer their businesses lest they give any place 
to the devil. " 262 One hundred and twenty-one years 
later, Constantine/ 71 the shrewd statesman, to please his 
numerous Christian subjects, gave legal sanction and 
protection to their Sacred Day, in terms that 'would 
give no offense to his pagan subjects, by his famous 
edict for Sunday rest. 278 It is unhistorical to say that 
the Lord's-day was not regarded as more sacred than 
Saturday, and also as a day when " business should be 
deferred " as far as possible, until this edict of Con- 
stantine associated with it the rest idea of the Fourth 
Commandment. If the first day of the week had not 
already been considered as in fact, though not in 
name, the weekly Sabbath of rest, the politic Constan- 
tine would have made no edict to protect its rest. Or 
if Saturday had still been regarded as the proper day 
for such rest, the Christians would have cursed instead 
of canonizing him. It was an era when some would 
have written their protest in blood. The martyr test 
would not have been, " Have you kept the Lord's- 
day ?" 251 but " Have you kept the Sabbath ?" 



SABBATHS IN NINETEENTH CENTURY CITIES. 383 

The argument for the change of day has been greatly 
shortened and strengthened, of late, by the discovery 
of " The Teaching of the Apostles," 255 written, as the 
best scholars almost unanimously agree, not later than 
forty years after the death of the last of the Apostles, 
and during the lifetime of many who had heard John's 
teaching. Chapter xiv is as follows : " But every 
Lord's-day do ye gather yourselves together and 
break bread, and give thanksgiving, after having con- 
fessed your transgressions, that your sacrifice may be 
pure. But let no one that is at variance with his fel- 
low come together with you until they be reconciled, 
that your sacrifice may not be profaned. For this is 
that which was spoken by the Lord. ' In every place 
and time offer to me a pure sacrifice ; for I am a great 
King, saith the Lord, and my name is wonderful 
among the nations.' " 

This paragraph, from a collection of apostolic in- 
struction for Jewish converts, which incidentally gives 
some very important hints about confession and recon- 
ciliation as elements of true Sabbath-keeping, shows 
conclusively, in the absence of any reference whatever 
to the seventh day, that the Lord's-day was the only 
weekly holy day which the early church understood 
that the Apostles had taught them to observe, and 
therefore was the only one which they taught their 
catechumens how to keep holy. 152 979 

Several centuries later, when apostles had been suc- 
ceeded by apostates, the Christian Sabbath or Lord's- 
day became an ecclesiastical saturnalia, 153 except 
among the " Sabbath-keepers" of the Waldensian 
mountains 15i and other glens where true worshipers 
hid from the Jezebel of the Seven Hills and preserved 
the treasure of a Scriptural Sabbath until Covenanters 



384 THE SABBATH FOR MAN. 

and Puritans could give it to Great Britain and 
America, who in turn are giving it to the world. The 
leaders of the Reformation in Great Britain seem to 
have recognized far more clearly than the Continental 
Reformers, the fact that the Lord's-day is the Chris- 
tian Sabbath, and that the words of Moses and Isaiah 
define its right observance. Wiclif says of'the Lord's- 
day : " Each man should be busy to purchase rest for 
soul and body, and avoid all things for the time which 
hinder this. For resting on the Sunday betokens the 
resting in bliss after this life ; and they that will not 
keep rest of soul this day, and avoid sin, it is to be 
dreaded that, unless they amend, they will lose the 
rest of bliss to come. . . . Whoever will hallow His 
Holy Day to God's worship, learn he another lesson, 
and understand how God commandeth in His Com- 
mandment to have regard to the Holy Day. For man 
should on the Holy Day put out of his heart all 
worldly thoughts, and occupy his mind in Heavenly 
desires, and think on the great goodness and mercy 
that God hath done for him, how He hath made him 
of nought and like to Himself in soul. What greater 
token of love might he show than to make the servant 
like to a lord?" 155 Knox seems to have been the 
father of the heightened Puritan observance of the 
day, and the re-applier of the term " Sabbath" to it. 
His " First Book of Discipline" enjoins : " The Sab- 
bath must be strictly kept in all towns, both forenoon 
and afternoon." The Covenanters and Puritans in- 
deed made the mistake of restoring, with the Fourth 
Commandment, whose obligation is universal and per- 
petual, some ceremonial and civil Sabbath laws of the 
Jews, 166 whose obligation was local and temporary, 
such as the law against kindling a fire on the Sabbath ; 



SABBATHS IN NINETEENTH CENTURY CITIES. 385 

but their descendants have eliminated these, and now 
find their ideal of Sabbath observance in the Fourth 
Commandment alone, as interpreted and indorsed by 
the Lord Jesus Christ. 

The ideal Sabbath is, then, the Sabbath of the 
Fourth Commandment, which was originally given to 
Adam in his unfallen purity, and by him to all nations ; 
which was republished by Moses, reindorsed and ex- 
plained by Christ, and has come down to us by the 
hands of Apostles and martyrs, bidding all men on the 
Sacred Day abstain from all worldly employments ex- 
cept works of real necessity and mercy. 

Can such an ideal be realized ? 

A Christian business man, speaking of the increas- 
ing Sabbath desecration, recently said to me, " Some- 
thing must be done, but in the neighborhood of great 
cities I think there must be some compromise." Pro- 
fessor Swing, of Chicago, says : " The State must 
attempt to meet the wants of man as an ignorant or 
childish or criminal or drinking or carousing being, 
and may be compelled to establish a Sunday inferior 
to that of religion, but superior to that of the dram- 
shop." Others think it impracticable to keep the 
Sabbath in traveling. As to this last it should be no- 
ticed that it was to a traveling nation that the Sab- 
bath law was proclaimed at Sinai. Their " through 
train" and " cattle train" stopped on the Sabbath. 
Their chief difficulty came not from Sabbath-keeping, 
but from Sabbath-breaking. As I have said, one of 
the chief reasons that God gave for not admitting the 
Israelites into the Land of Promise was that they had 
greatly polluted His Sabbaths. As to compromising 
that prohibitory Sabbath law in great cities, we do not 



386 THE SABBATH FOR MAN. 

find that God took it back for amendment when Jeru- 
salem and other large cities had been founded by His 
people. The Fourth Commandment was originally 
given to " ignorant, childish beings," just out of 
slavery. God's laws recognize the eternal truth that 
what ought to be done can be done. 

But I do not propose to theorize about what may, 
can, or must, might, could, would, or should be done 
in the way of Sabbath observance in nineteenth-cen- 
tury cities. I shall rather answer the question, What 
can be done ? by showing zvhat has been done, and 
what is done — on the theory that what one city has 
done another can do. 

The large cities of the United States may be classi- 
fied, in the matter of Sabbath observance, in two 
grades. The lowest grade, beginning with the woist, 
includes San Francisco, New Orleans, Cincinnati, St. 
Louis, and Chicago. San Francisco and New Orleans 
are worst of all, since their commercial and convivial 
Sabbath-breaking is not only allowed but legalized. 
Cincinnati comes next, in that its Sunday laws are 
trampled defiantly in the dust, not only by liquor 
dealers, theatre proprietors, base-ball players, and pro- 
cessions, but also by the city government, which de- 
fends the law-breakers instead of the laws, while the 
good citizens make no effective protest, not even since 
their blazing Court House signaled them to awake. 
St. Louis and Chicago differ but little in Sabbath ob- 
servance, with the moral advantage slightly in favor of 
Chicago, in that its Sabbath Committee and law-abid- 
ing citizens are at least doing a little by public meet- 
ings and otherwise to check the tide of Sabbath dese- 
cration. (This rating, 1884. See p. 390 as to Cincinnati.) 

I will now briefly describe, from personal observa- 



SABBATHS IN NINETEENTH CENTURY CITIES. 387 

tion, six Chicago Sundays in the summer of 1884, 
which will fairly represent Chicago Sundays in general, 
and, with a little darker shading, the Sundays of all 
this grade of American cities. Noisy newsboys wake 
up the overworked citizens about six o'clock of Sun- 
day morning by the needless crying of newspapers, a 
nuisance not to Christians only, but to all that great 
company who, in the hurry of city life, are a month 
behind in their sleep, and need to have their repose 
protected until a later hour. Going out on the street 
two hours later, one finds numerous squads of work- 
ingmen paving the streets, laying gas-pipes, water- 
pipes, sewer-pipes, while the workingmen who are not 
thus busy doing seven days' work for six days' pay 
are preparing for themselves the same fate by using 
the Sabbath for picnics and politics and trade-union 
meetings. 

On the last Sunday in July, 1884, about eight thou- 
sand workingmen, representing many trades, marched 
through the streets of Chicago a* the hour of morning 
service, on their way to a Sunday picnic, blockading 
the streets, and interfering with the religious liberty 
of hundreds by stopping them on their way to church, 
compelling preachers to suspend their sermons by 
marching past the churches with bands in full play in 
violation of law 157 — an outrage which not even Conti- 
nental cities would have allowed, but which neither 
the city government of Chicago nor its citizens caused 
to be punished. The disturbance of the peace contin- 
ued at the picnic, where a quarrel arose between 
" union" and " non-union" workmen around a beer 
stand where intoxicating liquors were openly sold in 
defiance of the law forbidding such sale on Sunday. 
This illegal procession was gotten up to make money 



388 THE SABBATH FOR MAN. 

for labor agitation, and the profits reported were nine 
hundred dollars ; the workingmen, in strange blind- 
ness, overlooking the fact that if a workingmen' s cor- 
poration uses the Sabbath in defiance of the law to 
swell its treasury, it is setting an example to the cor- 
porations of capitalists to do the same, and hastening 
the day when the only Sunday processions of work- 
ingmen will be the treadmill of ceaseless toil. 

In the city, retail shops of all kinds are open all 
through the day, especially in Clark and Madison 
streets, out-heroding the Continental Sunday in keep- 
ing open even during hours of church service. The 
post-office leads the way in this, by opening, in disre- 
gard of national law, from 11.30 A.M. to 12.30, at 
the very time when the morning services are in prog- 
ress, thus competing with the churches, and getting, 
it must be confessed, one of the largest congregations. 

On Sunday afternoons, in spite of the laws, immense 
crowds gather to view the illegal Sunday ball playing. 
As if it were not enough to have these weekly object- 
lessons in Sabbath-breaking laws, on the third Sunday 
of July, 1884, an exhibition of the " Wild West" was 
given on one of the ball grounds by way of instructing 
the young men how to break the laws against robbery 
and murder — a lesson which was promptly learned and 
lived by some of the youth who were present, as sub- 
sequent developments proved. 

On Sunday evenings, in defiance of law, all the 
theatres 158 are open. One of the proprietors at- 
tempted to shield himself in this weekly crime by say- 
ing " he had to open because the others did, and that 
he would pay half the cost of his own prosecution if 
citizens would start a movement to enforce the laws," 
which is like a thief or murderer claiming that he had 



SABBATHS IN NINETEENTH CENTURY CITIES. 389 

to break the laws because others did. The following 
extracts from a column article in The Inter Ocean on a 
Sunday evening play will show what kind of plays are 
popular with those who take the highest grade of 
Sunday theatre for their church : " Only harm can 
result from the indecent parade of a procuress negoti- 
ating for the possession of an innocent provincial, and 
afterward dragging her before a party of libertines as 
a choice morsel to the sated appetite of lust. . . . 
Comedy is the flavor and mirth the influence of a char- 
acter that seems to regard moral depravity as a rare 
luxury to be courted. . . . The play is decidedly 
poisonous of morals. . . . Morally its atmosphere is 
pernicious. But its very vulgarity will be its chief 
claim to regard with a large percentage of its patrons." 
These are the comments of a paper which utters no 
objection to theatres in general or to Sunday theatres 
in particular, and this Sunday play was given in a 
theatre that stands as high as any. 

Such are the Sundays of the large cities 159 of 
America's West and Southwest — to 'many, days of 
unhealthy toil ; to more, of demoralizing amusement. 
These evils are not to be attributed wholly to the pro- 
portion of foreigners in their population, for the state 
of Sabbath observance is far better in some other 
cities where the same mixed population exists, and 
has been better in these very cities when the propor- 
tions of the population were not essentially different 
from what they now are. Chicago, for instance, had 
quiet Sabbaths during the mayoralties of Hon. Joseph 
Medill and Hon. John Wentworth, a few years ago. 

Many good citizens of these Sabbathless cities, and 
of the States of which they form a part, look on the 
present reign of Sabbath desecration and say despair- 



390 THE SABBATH FOR MAN. 

i n gly» Alas ! what can we do ? We answer not with 
theories, but with facts, and point them to what has 
been done in large American cities, 160 The Brooklyn 
" Sunday Observance Association," after years of 
unsuccessful battling with Sunday base-ball in the 
suburbs of that city, in 1889 won a complete victory 
over the herds of hoodlums. In Baltimore a like vic- 
tory was achieved the following year. Boston's Law 
and Order League in 1889 had so completely closed 
even the back doors of Sunday saloons that I could 
not find one open. Philadelphia's League accom- 
plished a like result about the same time, and Pitts- 
burgh's League did yet more perfect work, making 
even tobacconists, confectioners, and druggists obey 
the Sabbath law. In that same year, Cincinnati came, 
for a time, out of the lowest grade of great cities. By 
a movement started by ten pastors, who enrolled a 
citizens' " Committee of Five Hundred" (which grew 
to three thousand), it elected a judge and prosecuting 
attorney, that, with the Committee's aid, brought the 
two thousand liquor-dealers of that city to their knees, 
begging pardon through their attorney, and promising 
to be good. The result was a reduction of nine-tenths 
in Sunday crime. (" Sabbath Reform," Chap. VI.) 

But the better grade of American cities may them- 
selves learn what can be done in the way of improving 
their Sabbath observance by looking at what has been 
done in London, which, larger than any of them, has 
no Sunday edition of daily papers, no Sunday delivery 
or general collection of mail. An American merchant 
recently told me of his ineffectual efforts to get a hot 
breakfast on a Sabbath noon in London. Being in- 
formed in the hotel dining-room that he could not 
order a hot meal at that hour, as it was Sunday and 



SABBATHS IN NINETEENTH CENTURY CITIES. 39 1 

the servants were mostly at church, he started out on 
the street and walked a mile to a restaurant he had 
patronized the day before. As he attempted to open 
the door he was stopped by the one attendant. He 
said, "Can't I get something to eat here?" "No, 
not to-day; it's Sunday." He turned and called a 
cab. " Can you take me where I can get a dinner?" 
" No, not until three o'clock." In London at least 
servants have some rights on Sunday which travelers 
are bound to respect, in accordance with the com- 
mandment, " that thy manservant and thy maidser- 
vant may rest as well as thou." 

But London, where on the Sabbath sixty miles of 
shops are open 801 (besides many closed shops whose 
barred doors and blinds hide from public gaze clerks who 
are busy taking stock), 162 and all English and American 
cities may learn still more in regard to what degree of 
Sabbath observance is possible in nineteenth-century 
cities by looking at what is done in Scotland's Edin- 
burgh — 228,000 population. I have repeatedly spent 
the Sabbath in that city, which is so abundant in Sab- 
bath works of mercy that I was able to visit thirteen 
meetings between breakfast and 8 P.M. ; but I have 
tested and supplemented my own impressions by writ- 
ing to one of its ministers of long residence, Rev. R. B. 
Blythe, who notes the following facts about the pres- 
ent status of the Sabbath there : " 1. So far as I know, 
Sunday observance is not losing ground here. 2. I 
believe that it is correct to say that nearly all the 
adults, minus the vicious, attend church on Sunday. 
A good many workmen, however, I fear do not do so. 
3. Very few carriages and cabs run on Sunday. The 
tramcars are motionless. 4. The Castle soldiers all go 
to church, marching to their different places of wor- 



392 THE SABBATH FOR MAN. 

ship. 5. All the reputable children attend church 
with their parents. For the poorer and neglected we 
have some fifty or sixty juvenile services (not Sunday- 
schools), which do good work. 6. Drug and milk 
shops are open nearly all day. Many of the humbler 
sweet shops also carry on a covert sort of trade. 
7. The great majority of hack stands are unoccupied 
on Sunday. Those where a few cabs are found are 
but a small number, and are fined, I believe, by the 
magistrates. 8. Barbers' shops, bakers' shops, green- 
grocers' shops and meat markets are closed. 9. No 
bootblacks are to be found on duty that day. 10. No 
Sunday excursions take place by rail, but within the 
last few years some steamers (imitating those of the 
Clyde) sail on the Frith of Forth, purely for pleasure- 
seekers. 11. Not a single liquor shop is allowed to be 
open. This was brought about by what we call the 
Forbes-Mackenzie Act, passed some twenty or more 
years ago. It applies to all Scotland. 12. The 
homes in which the Shorter Catechism is taught are 
decidedly fewer than formerly. 13. For thirty or 
forty years mechanics have dropped work about one 
o'clock on Saturday." 

I would add from the reports of the Sabbath Alli- 
ance of Scotland 79T two other features of Edinburgh's 
Sabbath observance which are worthy of imitation : 
one, a clause in her Tramway Acts, forbidding horse- 
cars to run on the Sabbath ; and the other, the fact 
that each policeman is off duty two thirds of each Sab- 
bath, affording him just twice as much rest as is given 
to New York policemen, who are allowed only two 
thirds of each alternate Sabbath. Policemen, exposed 
as they are constantly to the contaminating influence 
of vice, which, 






SABBATHS IN NINETEENTH CENTURY CITIES. 393 

" Seen too oft, familiar with her face, 
We first endure, then pity, then embrace," 

certainly need to have large opportunities for the 
recuperating touch of the home and the church. 163 

I have asked (by circular) nearly two hundred per- 
sons who have traveled widely, where they have seen 
the best Sabbath observance. Scotland, where, as 
Christopher North says, " the Sabbath is itself," ranks 
second of countries, 164 and Edinburgh is usually men- 
tioned as its best city representative in this matter. 
Joseph Cook sends with his vote the following inci- 
dent : ' When walking in the Covenanters' burial- 
ground, in Edinburgh, one Sunday, I was requested 
by a distinguished publisher of that city, who was my 
guide, not to allow my guide-book to be seen, as ob- 
servers would think I was merely seeking amusement 
as a tourist, and so offering profanation to holy time. 
The effect of this little incident on me was to add to 
my reverence for Scotland." 

But Edinburgh has by no means as good a Sabbath 
as its best people aim to have. The Alliance reports 
that more than six hundred of the small shops referred 
to in the letter are open on the Sabbath in Edinburgh 
and Leith. 165 Besides, one sixth of its population do 
not attend church, a better record than most cities, 
but far from satisfactory. The drunkenness of Satur- 
day nights also needs to be cleared away by prohibi- 
tion from the " Preparation day." 

Edinburgh herself, with every other considerable 
city, can see in Toronto — 120,000 population 166 — the 
best Sabbath-keeping city in the world in the opinion 
of very many travelers, that what ought to be done 
has been done yet more nearly in a nineteenth-cen- 
tury city. Montreal, a larger city, although two 



394 THE SABBATH FOR MAN. 

thirds of the people are French Catholics, has a 
Sabbath almost as Arcadian as that of Toronto. It 
has no Sunday newspapers, no Sunday opening of 
groceries, bakeries, or museums — indeed, what we shall 
say of Toronto is largely true of all the British Prov- 
inces except Quebec, where Sabbath laws are less 
stringent. Even of Quebec an editor of the Congrega- 
tionalist writes : " How completely business stops in 
the city on Sunday was shown by the fact that not an 
open apothecary shop could be. found, and the only 
way to obtain a prescription was to send by a hotel 
clerk, who knew the private door. Talking with an 
apothecary the next day, he spoke of the United 
States as an awful place for his craft, where one must 
work seven days -in a week." Toronto is, however, 
the most perfect specimen of city Sabbath-keeping 
that the world affords. Mr. Jolly, Secretary of the 
Sabbath Alliance of Scotland, heartily admits this. 
On returning from a visit to Canada, he said : " Noth- 
ing impressed me more pleasingly during my whole 
tour than the aspect of the Lord's-day observance in 
such cities as Toronto, Hamilton, and even in Mont- 
real, notwithstanding its masses of French Roman 
Catholics. My own feeling was that Toronto — where 
I at least did not observe a single open shop, where 
the streets were still and quiet, save where reverent 
multitudes were going to the house of God, showing a 
city whose stalwart and beautiful sons and daughters 
were enjoying a Sabbath rest — might well put our 
Scottish cities in these later days to shame." 

I speak from personal observation of Toronto, sup- 
plemented by confirmatory letters from residents of 
many years. One might well visit Toronto for the 
special purpose of seeing what can be done in a large 



SABBATHS IN NINETEENTH CENTURY CITIES. 39$ 

nineteenth-century city toward making the Sabbath a 
day of rest to all classes and all trades. 

In order to get the largest benefit from the facts 
that Toronto affords, let us divide the Sunday work 
which is more or less found in cities into three classes, 
and see how Toronto deals with each of them. 

The first class shall include the Sunday work of 
preachers, religious teachers, sextons, organists, sing- 
ers, physicians, apothecaries, livery-stable keepers, 
manufacturers of iron and glass, undertakers, grave- 
diggers, drivers of hearses and funeral carriages, and 
domestic servants. All these are generally looked 
upon by the courts m as works of necessity and mercy. 
Milkmen, telegraph operators, and sailors at sea are 
also usually counted in this list. The Sabbath Alli- 
ance of Scotland says of Sunday trading : " Due ex- 
ception, of course, ought to be made for the sale of 
such necessary articles as medicines and milk." The 
New York Christian Advocate, on the other hand, 
says : " Except in cases rare and peculiar, it is not 
necessary to procure milk on Sunday." Whether 
most of the work of milkmen on Sunday morning is 
not unnecessary, especially in these days of condensed 
milk and refrigerators, is a question worthy of consci- 
entious investigation by sellers and buyers. Milk de- 
livered on Saturday mornings can be kept sweet until 
Sunday night even without a refrigerator in the cool 
months, and with one in all but the two hottest ones, 
when Saturday afternoon's milk meets the difficulty. 168 
There are a few milkmen who, by Saturday afternoon 
deliveries, get the Sabbath for rest. Whether this 
could not be done generally is worthy of practical con- 
sideration. 

Livery-stables are another so-called " necessity" 



396 THE SABBATH FOR MAN. 



W 



hose limitations should be conscientiously studied 
by the persons involved. Hon. E. S. Tobey, of Bos- 
ton, in an address on the Sabbath, narrated the follow- 
ing suggestive incident : " I knew a young merchant in 
this city who thought he might properly drive on Sun- 
day afternoons. He was a conscientious young man, 
and could not understand why he should not pursue his 
thoughts and contemplations as well in his carriage as 
in the house. He tried it. When he returned, a sin- 
gle observation brought that young man to realize his 
duty with regard to keeping the Sabbath. The poor 
hostler said, when the young man came to the stable, 
* There is no Sabbath for a poor fellow like me.' The 
thought came into the young merchant's mind, ' Then 
I have obliged this man to stand here all day, if per- 
chance I should fancy to ride out for pleasure, that he 
might serve me, and thereby surrender his Sabbath. 
If it is right for me, it is right for every other man 
who can command a horse to do the same thing. 
This is all wrong ; I will never do it again.' And he 
never, did." A correspondent in New Haven writes 
me : " An hostler in one of the stables told me, ' The 
Christians drive out so much on Sundays I can find 
no time to go to church. It is the busiest day of all 
the week for us poor fellows/ A man in Chicopee, 
who had a godly wife, a member of the church, was a 
livery-stable keeper. His wife used to say to him, 
1 Now, my husband, it is absolutely wicked for you 
to let horses on Sunday.' She didn't say anything 
about the financial question at all ; she simply said it 
was wicked. She said that over and over to him, and 
he would parry the blows. At last, one New Year's 
morning, it happened to be Sunday, he did not go to 
the stable as usual, and she said, ' What is the mat- 



SABBATHS IN NINETEENTH CENTURY CITIES. 397 

ter ? ' ' Oh, nothing ! he said ; ' only I made up 
my mind this morning that I will try to act on what 
you have been saying to me. You have told me all 
these years that it is wicked to let horses on the 
Lord's-day, because it is the Sabbath. Now I am 
going to try this year : if I fail, I fail ; but no horse 
shall go out of my stable through all the year, on Sun- 
day. Now,' said he, ' I kept God's law as my wife 
would have me keep it ; and the result was, that was 
the very best year financially I had ever had.' It pays 
to keep God 's lazv /""■ 

In the Pittsburg Sabbath Convention a few years 
ago, it seemed to be proved by the testimony of iron- 
manufacturers that it is not " necessary" to run blast 
furnaces on the Sabbath. 853 This also challenges the 
scrutiny of conscience. 170 ' 

The physician's response on the Sabbath to the call 
of the sick is surely a work of mercy, but to the 
patients the Sunday doctoring is, in many cases, Sab- 
bath-breaking of a kind peculiar to our century, which 
in its wild rush for gold and fame and pleasure post- 
pones the repairs not of machinery only, but of the 
body also from the days of gain to the days of God, 
until the physicians exclaim, "Our profession has no 
Sabbath." Some doctors have as many patients on 
Sunday as in all the week beside, most of them un- 
shielded by the fact that their calls were works of 
necessity, since they could have had themselves pulled 
out of the pit on some other day. 

As to the relation of vessels to the Sabbath, I do 
not know that any one denies the necessity for Sun- 
day travel in crossing the ocean. Whatever may be 
the case to-day, when ocean steamers have attained 
such speed that Mr. Moody could preach one Sabbath 



398 THE SABBATH FOR MAN. 

in Queenstown and the next in New York, it is certain 
that in the past Americans could not have reached the 
old world, even as missionaries, without traveling one 
Sabbath. But this fact can not be made to excuse 
the sailing of coasting vessels on Saturday or Sunday, 
by which so many ship-owners rob their sailors of 
their Sabbath rest, and extort seven days' work for 
six days' pay. 171 Even ocean steamers can reduce 
Sunday work to a minimum by such a Sabbath policy 
as that of the Cunarders. When one of these steam- 
ers arrives on Saturday with an expensive cargo, Sab- 
bath morning finds all quiet on board and in their 
docks and warehouses. Such is their management 
universally. If they arrive Sabbath morning, the pas- 
sengers are landed, but all other work is suspended for 
the day. The other lines, I am sorry to say, have not 
pursued this course ; and yet they have been no more 
successful in carrying freight and passengers than this 
line which has respected the Sabbath day. 172 

Repairs in factories are often counted in the list of 
Sunday " works of necessity," but there are factories 
where even this is avoided by a daily inspection during 
the early morning, with a prompt repairing of every 
defect as soon as discovered. 

Toronto has little or nothing to do with the Sunday 
travel of vessels or the Sunday work of blast furnaces. 
The other " necessities" in the list are, however, 
allowed, but with exemplary restrictions. 

Toronto's milk delivery does not differ from other 
cities except in that it is completed at an earlier hour 
that the milkmen may rest and worship during at least 
a large part of the Sabbath. Milk-shops are open for 
an hour or two in the early morning, and so again in 
the early evening. 



SABBATHS IN NINETEENTH CENTURY CITIES. 399 

The druggists are not allowed to do a miscellaneous 
business in cigars, candies, drinks, and knick-knacks — 
after the fashion of some American cities in which 
drug stores have become headquarters for Sabbath- 
breaking — but are open only for the sale of medicines, 
and only for an hour or two in the morning and again 
toward evening. In Toronto even druggists have 
most of the Sabbath for rest. 173 

All the telegraphers rest on the Sabbath, except 
several at the central office for emergencies. 

Liveryrstables are also allowed to open for emergen- 
cies, the cab stands being vacant and the horse-cars, 
or tram-cars, not running. 

This leads me to a second class of Sunday work in 
cities which deprives an army of men of their Sabbath 
rest. I refer to horse-cars and ferries, about which I 
have conferred with several presidents and superin- 
tendents. • 

In Toronto even the ferrymen can rest most of the 
Sabbath, the ferries being allowed to cross to the 
island opposite the city — a popular summer residence 
— only at certain hours for the convenience of church- 
goers. One of the chief violations of the Sunday law 
comes from excursions now and then to this island, 
which generally receive prompt attention in the courts 
and are frowned upon by the general public as inter- 
fering with the general rest. 

Not a few Christians, including some ministers, 
deem horse-cars, or tram-cars, a " necessity" m in 
nineteenth-century cities. Toronto answers, " No." 
Even the hundreds of drivers and conductors may rest 
on the Sabbath without causing any interest of the 
community to suffer, when plans are adjusted to this 
humane arrangement. Toronto, in its distances, does 



400 THE SABBATH FOR MAN. 

not differ essentially from larger cities. The man in 
the suburbs who would like to go four miles away to 
hear some "star preacher," either starts early and 
gets the extra benefit of a walk, or, better still, con- 
nects himself with some church nearer his home that 
needs him more. Without public conveyances there 
is less Sunday visiting but more of Sabbaths at home. 
If there is now and then a slight inconvenience from 
lack of cheap communication on the Sabbath, it is 
more than counterbalanced in the fact that hundreds 
of drivers and conductors have been emancipated from 
the hardships of doing seven days'- work for six days' 
pay, and enabled to enjoy their Sabbath for rest and 
thought and home and church like other people. As 
for giving the poor a chance to get the air, that is 
done in Toronto by a Saturday half-holiday or a Sab- 
bath walk. Even if an employee is deprived of his 
Saturday half-holiday by his rich employer, it is not a 
valid reason why he, in turn, should favor the contin- 
uance of a system by which he helps to deprive other 
workmen of their Sabbath rest. There are few em- 
ployees, except those of the American government, 
that are so overworked as the" Sabbathless conductors 
and drivers of the American horse-cars. On one 
prominent horse-car line, certain cars are known 
among the men as "the man-killers." During ten 
weeks of summer, when the number of cars and men 
is reduced, these cars start out at 7 A.M. and con- 
tinue, with frequent change of horses, but no change 
of men, up to 1 A.M. — eighteen hours. Three short 
intervals of about one hour each are allowed for meals, 
none of them long enough for sleep. The same two 
men run a "man-killer" for a week, making, at the 
rate of nine hours for a day's work, fourteen days' 



SABBATHS IN NINETEENTH CENTURY CITIES. 401 

zvork for six days' pay, which is about fifteen dollars 
for the conductor, and probably less for the driver. 
And yet both are expected to be honest with half 
allowance of sleep, double allowance of work, and no 
Sabbath. 

On the subject of the Sunday work of horse-car em- 
ployees I have received the following earnest letter 
from Hon. Noah Davis, Chief Justice of the State of 
New York : "I agree most heartily to all you say in 
reference to the overworked horse-car employees. 
The corporations should be prevented by law from 
requiring the conductors and drivers to work beyond 
six days of the week. That is enough in all con- 
science for men who work twelve or fourteen hours per 
day, and they should be relieved from all labor on the 
Sabbath for the purposes of physical rest, if for no 
other reason. For Sunday work other persons should 
be employed. These corporations are rich and power- 
ful. They enjoy exclusive privileges from the use of 
which they derive large revenues, and it is no hard- 
ship to compel them to give to their regular employees 
one day of rest in each week without diminution of 
wages. It is an oppression of the poor and needy to 
compel work on the Sabbath at the penalty of loss of 
wages or of place. Enough of voluntary labor at fair 
prices can be obtained to satisfy the demands of all 
necessary travel on Sunday, and the companies should 
be required to resort to that labor for Sunday work. 
I am in favor of law to secure the opportunity of com- 
plete rest to every six-day laborer for the well-being 
both of soul and body." 

As to the argument that Sunday horse-cars, or tram- 
cars, enable one now and then to reach a sick friend, 
one might as well reason that ambulances and fire- 



402 THE SABBATH FOR MAN. 

engines should be kept moving night and day along 
the streets to meet exceptional contingencies. Livery 
stables provide for cases of sickness and death with 
very little disturbance of the general rest. In the 
words of Mr. Field Fowler, proprietor of the Metro- 
politan Horse Railroad of Boston, " There is no neces- 
sity nor exigency to-day that there was not before 
railroads were established." As .to its effect on 
church-going, if horse-cars should cease to run on the 
Sabbath, it would tend to break up the harmful habit 
of attending far-away churches once a week, and lead 
many to take their families to churches near enough 
for them to attend all the services both of week days 
and the Sabbath. I believe that with liveries and legs 
for emergencies, the drivers and railroad men of all 
kinds could be allowed their Sabbath rest. Of course 
I include the rich man's coachman as well as the poor 
man's 'bus-driver. In Toronto rich people very gen- 
erally go to church on foot, Garfield style, that their 
men-servants of the stable may rest as well as them- 
selves. 175 I have heard no stronger condemnation of 
the rich men who keep their coachmen out of church 
on the Sabbath that they may go to it in state than 
from the president of a New York horse-car line, whose 
company enables thousands of poorer people to do 
just the same thing with their coachmen of the horse- 
cars. He forgets that two wrongs do not make a 
right. Do not the drivers of cars and cabs and 
coaches need the Sabbath for their bodies and souls as 
well as others ? Alas ! that there are so many of them 
like the dying cabman who was asked by a minister if 
he ever went to church. Grasping at a straw, he said 
with difficulty, " No, but I have driv a great many 
people there." Those who are thus driven to the 



SABBATHS IN NINETEENTH CENTURY CITIES. 403 

churches are at the same time driving the drivers from 
them. 

Something ought to be done to mitigate this great 
wrong while working to have it abolished. A prominent 
minister of New York recently said to me : " I think 
I could ride on the horse-cars with an easy conscience 
if I knew the men had half of each Sabbath to them- 
selves, or every other Sabbath ; but as it is, my con- 
science is uneasy because I have never made an effort 
to secure this." Drivers and conductors of horse-cars 
do not have even a half-holiday per week for rest and 
home, except as they take it at their own cost. A few 
men can get off for the Sabbath occasionally by losing 
one seventh of a week's pay, but few avail themselves 
of the rest at such a loss more than two or three times 
a year. Every officer, director and patron of the 
horse-cars and elevated roads should use all possible 
influence to secure the Sabbath or a part of it 176 to all 
employees without reduction of pay. 

The third class of Sunday work common in large 
cities is almost completely suppressed in Toronto, and 
could and should be everywhere. Barbers, bakers, 
bootblacks, butchers, grocers, confectioners, news- 
dealers, tobacconists, post-office employees, ice deal- 
ers, florists, expressmen, liquor-dealers, all rest on the 
Sabbath, and most of them are very well satisfied to 
get seven days' pay for six days' work rather than to 
do seven days' work for six days' pay. " Barbers 
have frequently tried to do a little business on Sunday, 
but have found to their cost that it is better to keep 
closed, having been fined heavily." " Hotel barbers 
work Sunday forenoons, however." The only excep- 
tion to the Sabbath rest of bootblacks is inside of 
some hotels. Why shouldn't bootblacks have rest and 



404 THE SABBATH FOR MAN. 

culture conscience as well as other boys ? All liquor 
shops and barrooms close on Saturday evening at 
seven o'clock, and do not open until six o'clock on 
Monday morning, under heavy penalties. Of course 
there are evasions of this law. Liquor drinkers seldom 
respect the laws, and in Toronto there are some drink- 
ing places which give out as many as one hundred and 
fifty latch-keys, but there is little drunkenness com- 
pared with other days or with other cities. A few 
restaurants are allowed to open, chiefly temperance 
coffee houses, all others having closed bars. The 
Toronto Post-Office does not open from Saturday 
evening until Monday morning. Two or three through 
trains pass through the city on the Sabbath, due to 
competition with American lines, but there are no 
local trains. 177 " In Ontario it is the understood rule 
that regular passenger trains are not started on the 
Sabbath. Recently this was attempted by the Credit- 
Valley, a new road running west from Toronto, and 
having through connection with the Canada Southern 
at St. Thomas to Chicago. But so strong was the 
public feeling aroused in Toronto and along the line, 
that in about a month the company felt constrained to 
issue an order abolishing the Sunday train. When in 
October, 1880, an order was issued by the Dominion 
Government, through the Minister of Public Works, 
directing that the Welland Canal be opened during 
twelve hours of the Sabbath, so strong was the ex- 
pression of public opinion on the subject that in the 
course of a few weeks the Government countermanded 
the previous order, and directed that the canal remain 
closed, as before, during the whole twenty-four hours 
of the Sabbath." 178 

It is sometimes supposed that those who are en- 






SABBATHS IN NINETEENTH CENTURY CITIES. 405 

gaged in Sunday shop-keeping would be greatly dis- 
pleased by a vigorous enforcement of the laws against 
it, whereas investigations in London show that about 
ninety-five per cent are urgent in desiring its suppres- 
sion, and that as speedily as possible. Mr. John 
Whitehead, 601 who reported these investigations in a 
Sabbath convention in London, said that the Sunday 
shop-keepers themselves once subscribed three thou- 
sand pounds to be used in securing laws that would 
stop all unnecessary Sunday trading, knowing that if 
all were compelled to close, all could do as much busi- 
ness in six days as they now do in seven. These 
shop-keepers found that they could not depend on 
voluntary agreements to close, as one Sabbath-hater 179 
or one obstinate man, by refusing to join in the gen- 
eral movement, or by breaking his agreement, would 
cause all the shops in the same line to open in fear of 
losing their patrons. At the time when the Sabbath 
laws were enforced for two Sabbaths in New York and 
Brooklyn, in December, 1882, a Brooklyn preacher, 
after numerous talks with provision dealers, reported 
that most of them " did not wish to trade on Sunday, 
but were compelled to do so because others did." A 
week or two later, when enforcement had been re- 
laxed, the New York Tribune, on a Monday, said of 
the partially-renewed business of the preceding day : 
' The barber shops were open, although not a few of 
the men engaged in the business would rejoice if the 
police did not consider shaving ' labor which was 
necessary for the convenience or comfort of the peo- 
ple.' The proprietors, as a rule, are glad of the privi- 
lege of making money on Sunday, but the employees, 
who number nine tenths of the barbers of the city, 
would rejoice in Sunday-closing, which would give 



406 THE SABBATH FOR MAN. 

them an opportunity for a day of rest. For a similar 
reason clerks employed in stores that have been doing 
a Sunday trade heretofore are pleased with the new- 
born zeal of the police in enforcing the laws." 

This statement of the Tribune as to barbers was 
confirmed by the following letter published about the 
same time : 

To the Editor of the Brooklyn Daily Times : 
" Sir : I noticed in your last night's paper a protest 
of barbers against the police for closing their places of 
business on Sunday last. Now, as the barber bosses 
commence to kick, I, as a barber, think it about time 
for journeymen barbers to have something to say. I 
think that they have been slaves long enough. A 
barber has to work from seven A.M. till nine P.M. every 
day in the week excepting Saturday, when he works 
till twelve P.M., and Sunday from seven A.M. till two 
and three P.M., all for the convenience of the public. 
Now I would like to see a person who would not call 
this slavery. I hope that Superintendent Campbell 
will strictly enforce the law, as this is servile labor ; 
not as Mr. Field says, a necessity. The only fault 
that I find is that it does not regulate the closing up 
of business every night at eight o'clock, and close all 
day Sunday. By publishing the above you will confer 
a great favor on many a BARBER." 

Shortly after, when efforts were being made to 
amend the Sunday laws to allow barbers, newsdealers, 
confectioners, tobacconists and fruit dealers to pursue 
their avocations on the Sabbath, many of those en- 
gaged in these trades petitioned the legislature against 
such amendments by which they would either lose 



x SABBATHS IN NINETEENTH CENTURY CITIES. 407 

their Sabbath or a part of their trade. The total sup- 
pression of all needless Sunday business, as in Toronto, 
is called for, not by religion only, but also by the 
physical and financial interests of all concerned. 

Another feature of the Toronto Sabbath worth 
noting is that a large majority of the children from 
nine to fifteen years of age and many younger are to 
be found at church in the morning. 

"Our people," says a Toronto publisher, "like 
their Sabbath, and were it put to vote to have a 
change I think there would be a very small minority 
for it." 

Not from Paris, but from Toronto is the genuine 
" Free Sunday" to be imported into Great Britain and 
the United States, — a Sunday of freedom and rest to 
the whole population, not a day for enslaving one half 
in amusing the other. 

Even in Toronto the largest room is the same as 
the largest room in Chicago, or New York, or London, 
or. Edinburgh, — the same as the largest room in your 
house and mine — -room for improvement, but Toronto 
stands before the world in this matter of Sabbath ob- 
servance, like Paul of old in regard to righteousness, 
as a specimen of what has been done and so can be done 
by men of like passions with ourselves. Toronto is 
the best proof I have ever seen that Sabbath-keeping 
in cities is not a " lost art." It is a living refutation 
to all arguments in or out of court that it is " neces- 
sary" to keep thousands of people at work on the Sab- 
bath in trade and transportation. It is a conclusive 
answer to those who say that our complicated society 
requires more than that of the ancient Jews did upon 
the Sabbath. If it might seem plausible that some 
things might be " necessary" in modern New York or 



408 THE SABBATH FOR MAN. 

Chicago that were not necessary in ancient Jerusalem, 
nothing can really be " necessary" in them that is 
not in modern London or Toronto. Americans are 
ready .enough to copy with exaggeration the foolish 
things of London, such as the dude and his tandem, 
but slow to learn the . better things — a reverence for 
law and a quiet Sunday. 

Professor Scott of Chicago, in a letter responding 
to inquiries, thus describes the wholesomeness of the 
Sabbaths he has seen in Scotland and Ontario : " Such 
Sunday rest was first of all rest. Work, amusement, 
visiting, walking out and driving — ' except for works 
of necessity and mercy' — were forbidden. -One day re- 
minding man, woman, and child of ' Thou shalt not* 
made the ' categorical imperative' of Kant into the 
bone and sinew of self-control and reverence for law 
and God. Rest and reverence were grand fruits of 
such an observance. Further, it was peculiarly a 
religious day. No newspapers or story books, but 
going twice to church and Sunday-school between, 
with talk at dinner table about the morning sermon ; 
then, in the evening at family prayers, catechism re- 
viewed and talked over, and proof texts learned. 
Talk, talk, hear upon hearing, line upon line, and all 
connected with God, Bible, Heaven, and goodness — 
this ceaseless dropping for much of Sunday wore a 
deep way through memory and conscience. In Scot- 
land a minister's wife once smilingly reproved me 
for lightly whistling on Sunday ; her servants would 
be unpleasantly affected by such sounds. Such ob- 
servance is peculiarly fitted to awaken conscience. 
Half the questions of conscience among the Jews in 
the time of Christ seem to have centred in the Sabbath 
law. It was far-reaching, and especially fitted to chal- 



SABBATHS IN NINETEENTH CENTURY CITIES. 409 

lenge men's motives and actions. Duty, Duty, Ought 
Remember, are the words that Sunday calls up. 
There is no conflict here with love, joy, peace. I 
ought to love God, and do the right, and obey His 

commandments through love." 

" Blest day of God ! most calm, most bright, 
The first, the best of days, 
The laborer's rest, the saint's delight, 
The day of prayer and praise. 

" My Savior's face made thee to shine ; 
His rising thee did raise, 
And made thee Heavenly and Divine 
Beyond all other days. 

" The first fruits oft a blessing prove 
To all the sheaves behind ; 
And they the day of Christ who love 
A happy week shall find. 

c * This day I must with God appear, 
For, Lord, the day is Thine ; 
Help me to spend it in Thy fear, 
And thus to make it mine." 



Was the Lord's Day called Sabbath by the Early Church ?— 
If it were true, as asserted, that the Lord's Day was never called 
" Sabbath" by the early Church, it would not disprove the claim that 
it is the " Christian Sabbath." Apostles, like other prophets, may 
have spoken better than they knew when they transferred the sub- 
stance of the Sabbath to the new day. 

The early Church did not see that the Bible forbids slavery. What 
if they did not see the Sabbath in the Lord's Day ? 

It might have been a providential necessity that the early Christians 
should not generally see this until the Hebrew-Christians had been 
fully weaned from what was Jewish in the Sabbath, its doubled sacri- 
fices, its Saturday-keeping, its fireless hearth, unsuitable for universal 
adoption, its capital punishment for Sabbath-breaking. 

Even when some, at least, of that early Church, as we shall show, 
saw clearly that the Lord's Day had fallen heir to all the riches of the 
former Sabbath, they did not generally adopt the old name, partly, 
no doubt, because it would have been as confusing as to call Metho- 
dists in New York, "Catholic," or in New England "orthodox," 
the latter term being locally and colloquially understood to mean 
Congregational. 

Besides, the term Lord's Day, which controversy has led many of 
us to use less than the term, "Christian Sabbath," was to the early 
Church the more regnant term, with its resurrection laurels fresh 
upon it. 

But it is not true that the name " Sabbath" was never applied to 
the Lord's Day by early Christians. The New Testament words 
translated on "the first day of the week," mean literally, " the first 
of the Sabbaths" (981), as of a new series. Acts 13 : 24 literally 
means " the between Sabbath," as of a Sabbath between the Saturday 
Sabbaths. 

Not to rest upon these disputed passages, the literature of the early 
Church recognizes the Decalogue, Fourth Commandment and all, as in 
full force, while condemning Saturday observance, and applies to the 
Lord's Day its rules of worship and rest, and in some cases gives to the 
Lord's Day the very name " Sabbath." [See pp. 523, 533, 544, 549.] 

Barnabas, in the second century, uses the term, ''the false and true 
Sabbath," applying the latter term, as the context shows, to the 
Lord's Day. Rev. George Elliott, D.D., in "The Abiding Sabbath" 
(p. 213), quotes from Origen, who died in the middle of the third cen- 
tury, the following : 

" To abstain from secular toil and do no mundane task ; to be free 
to attend to spiritual works ; to assemble at the church and give ear 
to the Scriptures and the instructions ; to think concerning heavenly 
things ; to have solicitude about your future hope ; to keep the com- 
ing judgment before your eyes ; to regard not present and seen, but 
unseen and future things — this it is to observe the Christian Sabbath." 

Eusebius, at the beginning of the fourth century, in his commentary 
on the ninety-second Psalm, "A Psalm for the Sabbath-day," says: 
" Wherefore as they — the Jews — rejected it — the Sabbatic command 
— the Word (Christ) by the New Covenant translated and transferred 
the feast of the Sabbath to the morning light, and gave us the symbol 
of true rest, the saving Lords Day, the first day of the light, in which 
the Saviour of the world, after all His labors among men, obtained 



the victory over death, and passed the portals of Heaven, having 
achieved a work superior to the six days' creation. . . . On this 
day, which is the first day of the light and of the true sun, we assem- 
ble after an interval of six days, and celebrate holy and spiritual Sab- 
baths, even all nations redeemed by Him throughout the world, and 
do those things according to the spiritual law which were decreed for 
the priests to do on the Sabbath." — Quoted from Wood's "Heaven 
once a Week," p. 79. 

Augustine (fifth century) writes : " The holy doctors of the Church 
enjoined that all the glory of the Jewish Sabbath should be transferred 
to the Lord's Day, so that what they celebrated in figure we should 
celebrate in reality, abstaining from all agricultural work and from all 
business, that we may be at liberty for Divine service alone. . . . 
Observe, the Sabbath day is enjoined on us more than on them, be- 
cause it is commanded to be spiritually observed. The Christian 
observes the Sabbath spiritually, abstaining from servile work." — Ibid., 
pp. 80, 82.) 

The second council of Macon, 585 a.d., decreed : " That no one 
should allow himself on the Lord's Day, under plea of necessity, to 
put a yoke upon the necks of his cattle ; but all be occupied with 
mind and body in the hymns and the praise of God ; for this is the 
day of perfect rest ; this is shadowed out to us by the seventh day in 
the law and prophets. . . . Keep the Lord's Day on which we 
were born anew and freed from all sins." — Ibid., p. 84. 

And Alcuin, at the close of the eighth century (796 a.d.), no doubt 
sums up the thought of the Church when he says : " The observance 
of the former Sabbath has been transferred very fitly to the Lord's 
Day by the custom and consent of Christian people." 

Petrus Alphonsus (twelfth century), writes that " the Lord's Day — 
that is, the day of resurrection, is the Sabbath of Christians ;" and 
Anselm, a.d. iioo, says: "The vacation of the Lord's Day is the 
moral part of the Decalogue in the time of grace, as the seventh day 
was in the time of the law." 

In the face of such passages, which might be multiplied, it is pass- 
ing strange that any one should assert that the application of either 
the Sabbath idea or the Sabbath name to the Lord's Day was an in- 
vention of the Puritans in the seventeenth century. They removed 
the misapprehensions inherited from the Continental leaders of the 
Reformation, and from some of the " Fathers," as to the relations of 
the old and new Sabbaths ; but more clearly than even the Puritans, 
the Church of to-day sees that the Fourth Commandment, even in its 
letter, is not tied to Saturday, and is kept as surely by those whose 
" seventh day" (after six of work) is the Lord's Day, as it ever was by 
those who observed Saturday. There was indeed in the age of the 
" Fathers," and even in the age of the Puritans, " more light to break 
forth out of God's Word." 

When we say that the Fourth Commandment requires " no partic- 
ular day" to be observed, Saturday-keepers retort, "Then why do 
you compel people to keep Sunday ?" We answer, that while the 
commandment does not require the Sabbath to be either Saturday or 
the day following, it does require parents and children, masters and 
servants, natives and foreigners, to work together six days, and set 
apart each regularly-recurring seventh day for rest and worship. 



I was in the Spirit on the Lord's-day. — John, Rev. I : io. 248 

It is a good thing to give thanks unto the Lord, 
And to sing praises to Thy name, O Most High ; 
To show forth Thy lovingkindness in the morning, 
And Thy faithfulness every night. — From " A Psalm for the Sab- 
bath Day;* 72 : 1, 2. m 

This is the Day of Light, 
Let there be light to-day ; 
O Dayspring from on high, arise 
And chase our gloom away. 

This is the Day of Rest, 

Our fainting strength renew ; 

On wearied brain and troubled breast 

Shed Thou Thy freshening dew.— Caswell. 

O Day most calm, most bright ! 
The fruit of this, the next world's bud ; 
Th' endorsement of supreme delight, 
Writ by a Friend, and with His blood ; 
The couch of time, care's balm and bay : — 
The week were dark but for Thy light ; 
Thy torch doth show the way. 

The Sundays of man's life 

Threaded together on time's string, 

Make bracelets to adorn the wife 

Of the eternal, glorious King. — George Herbert. Mt 

What true heart 
Loves not the Sabbath ? that dear pledge of home ; 
That trysting-place of God and man ; that link 
Betwixt a near eternity and time ; 
That almost lonely rivulet, which flows 
From Eden through the world's wide wastes of sand 
Uncheck'd, and though not unalloy'd with earth, 
Its healing waters all impregn'd with life, 
The life of their first blessing ; to pure lips 
The memory of a bygone Paradise, 
The earnest of a Paradise to come. 
Who know thee best, love best, thou pearl of days, 
And guard thee with most jealous care from morn 
Till dewy evening, when the ceaseless play 
Hour after hour of thy sweet influences 
Has tuned the hearts of pilgrrns to the songs 
And music of their Heavenly Fatherland.— Bickersteth. 91 * 



WHAT CAN BE DONE BY CHRISTIANS 

FOR THE IMPROVEMENT OF 

SABBATH OBSERVANCE? 

The Parable of the Good Samaritan finds new ap- 
plication in the present condition of the Sabbath. 

As an ambassador from the Jerusalem that is above, 
the Sabbath came to man laden with gifts from God — 
physical and mental rest ; intellectual, moral and 
spiritual culture ; home joys and fellowships ; respite 
from the rush after money and worldly pleasure ; op- 
portunity for works of mercy and the higher enjoy- 
ments which they afford. This ambassador of God 
has strangely fallen among thieves. Some of those 
for whom the gifts were designed have robbed the 
Sabbath and so robbed themselves also. Lovers of 
money and lovers of pleasure have stripped the Sab- 
bath of its raiment of restfulness and torn into shreds 
what would have been their own robe of repose. 
They are madly seeking to assassinate the very Sab- 
bath that God sent to serve them. Liquor-dealers 
and theatre proprietors, in their greed for gain, have 
pierced the Sabbath with ugly stabs. Railroad mag- 
nates and newspaper managers have gashed it with 
their diamonded daggers. But see those national 
officers approaching ! They will surely interfere for 
its rescue. No. That military general, unchecked 
by Congress, adds a heartless stab by his Sunday 
parades ; and that Postmaster-General, at the bidding 
of Congress, throws the heavy bags of Sunday mail 



4H THE SABBATH FOR MAN. 

at the wounded Sabbath, whose death would be the 
death of liberty. 

Stranger still is the course of some in the churches 
toward this wounded ambassador of God. Some 
priests and pastors look the difficulties of reforming 
Sabbath observance squarely in the face, and pass by 
on the other side, too cowardly to rebuke the popular 
modes of Sabbath-breaking, which are represented in 
their own pews, or too indolent to give the subject 
that thorough study which its effective treatment in 
these days imperatively requires. When the priest 
passes by the wounded Sabbath, it is not strange that 
some of the Levites also, the lay officials of the Church, 
content themselves with a regretful glance at the Sab- 
bath's wounds, which are made in part by the cor- 
porations in which they are stockholders, and in part 
by Sunday trading and Sunday pleasuring, which they 
encourage by example or apologies. Alas ! there are 
some in the churches that do not even pass by the 
wounded Sabbath, but attack it with a multitude of 
penknife stabs, which, though smaller than the ugly 
gashes of the liquor-dealer, are nevertheless so numer- 
ous that they cause almost as great a loss of blood and 
strength. Indeed the greatest peril to the Sabbath to- 
day is from these wounds inflicted by its professed 
friends. 

The Sabbath, then, wounded by the blades of sel- 
fishness in many forms, lies bleeding dangerously, if 
not mortally, when, but for those who have robbed it 
in part of its gifts for man, it might have been minis- 
tering, with undimmed vigor, temporal and spiritual 
blessings to weary and sinful humanity. It is doing 
this work now, but with all the disadvantages of one 
who has been robbed and wounded. 



IMPROVEMENT OF SABBATH OBSERVANCE. 415 

A perfect Sabbath would secure for that whole day 
of each week a united halt in the pursuit of secular 
gains and pleasures, and a rest by change to works of 
mercy, with no secular business save works of real 
necessity. The Sabbath of any community is imper- 
fect so far as it comes short of that standard, and 
every one who, for the sake of his own pocket or his 
own pleasure, deprives himself or others unnecessarily 
of the rest and religious opportunities of the God- 
given day, has to that extent wounded the Sabbath, 
and thus wronged God, by whom it was made, and 
man, for whom it was made. 

But how can we become good Samaritans to the 
wounded Sabbath ? 

First, let those priests and pastors who have passed 
by this subject in their studies and teachings, pause 
and investigate it, that they may rouse compassion for 
the Sabbathless in themselves, and then in others. A 
very large majority of the evangelical pastors of Great 
Britain and America hold and proclaim clear and con- 
sistent views on the Sabbath. When the Sunday 
opening of libraries and museums was agitated recently 
in England, 564 evangelical clergymen of London and 
vicinity petitioned against it, and only 55 in its favor, 
of whom 50 were of the Church of England. About 
the same time a similar proposal in New York was 
favored by only six of the leading clergymen of the 
city, of whom one was a Universalist, one a Unitarian, 
One a " Methogational, " and three Episcopalians. 
These two facts fairly represent the position of the 
evangelical clergy of Great Britain and the United 
States. But, while they show that a very large pro- 
portion are not deceived by " the best foot forward " 
of the Continental Sunday, but still recognize the 



416 THE SABBATH FOR MAN. 

superior advantages of the British-American mode of 
Sabbath observance, there is a considerable number of 
pastors, as my investigations have proved to me, 
whose Sabbath views lack the good foundation of set- 
tled and strong convictions as to the authority and 
consistent observance of the day. A prominent 
evangelical pastor of the " New West" said to me in 
the summer of 1884 that he did not know of any posi- 
tion in regard to the Sabbath's authority that could be 
taken and held. What sort of a position he would be 
inclined to take was suggested when he said, in com- 
menting on Sunday accidents, that he always felt 
especially safe on a Sunday train. This ministerial 
Sunday traveling has become so common in England 
as to call for special remonstrance by Lord's-day socie- 
ties. There is equal occasion for such remonstrances 
in the United States. There are evangelical ministers 
who defend Sunday excursions, Sunday mails, Sunday 
advertising by churches and Christian merchants, 
Sunday trade in newspapers and provisions and even 
the repeal of all civil laws for the protection of the 
Sabbath, encouraging its foes also by careless and 
ignorant denunciations of the mythical " blue laws'* 
and harmful arguments against the Divine authority 
of the sacred day. 160 

One preacher thinks we are " in an imminent danger 
of a Puritan reaction against Continentalism" — a 
prophecy to be classed with Vennor's of the great 
storm. It would seem as if any one could see that 
the reaction was all the other way, and that the 
preacher was a better discerner of the times who 
wished it might "rain Puritanism for a month." 
There is not a little loose talk in the pulpit and in 
ministers' meetings about being " released from the 



IMPROVEMENT OF SABBATH OBSERVANCE. 417 

stringent rules of Moses," and the excusableness of 
" the poor miner, who has been shut out from the 
pure air for six days in the week being justified in 
taking his family on a Sunday excursion to the coun- 
try or the sea," as if one was to make reprisals on God 
whenever his employer denies him a Saturday half- 
holiday. No wonder there are confused views of the 
Sabbath in some pews when such illogical views are 
expressed in pulpits and ministers' meetings. 

Theological seminaries, which have been so absorbed 
of late years in the great battles about the Divine 
Man, and the Divine Book, that they have hardly given 
the Sabbath due attention, should certainly discern 
that the signs of the times call them to do so now. 
Some of the undue attention given to the possibility 
of a future probation might well be turned on the cer- 
tainty of present peril to the Sabbath. Those who ex- 
amine preachers for ordination or installation should 
give the authority of the Sabbath a place among the 
fundamental questions, with those relating to the 
authority of the other two representatives of God, — 
His Son, and His Book. Nor should the Sabbath be 
so often forgotten in the discussions of ministerial 
conferences. 

Ministers need to present to each other and to their 
people the facts that show the peril of the Sabbath 
and especially of the Sabbathless in order to kindle 
an active sympathy for them. Such efforts are espe- 
cially called for in the spring as a breakwater against 
the summer flood of Sabbath desecration, in which not 
a few church-goers are prone to indulge. When the 
good Samaritan, seeing the wounded man, " went 
where he was" and saw his wounds, he had " compas- 
sion on him." Men will be roused to compassionate 



41 8 THE SABBATH FOR MAN. 

interest in the Sabbathless, when they get from the 
press or pulpit a clear view of the injury to bodily 
health, to mental sanity, to morals, to the soul, to the 
home, to the community, to the nation, which is being 
wrought by want of thought and want of heart by 
corporations without consciences, and by individuals 
who keep thousands of men working or thinking in the 
same ruts for the whole seven days of each week," by 
Sunday business and Sunday amusements. By Sun- 
day toil and traffic {not including works of necessity and 
mercy) fully one-seventh lsl of the bread-winners of the 
United States are deprived of their Sabbath rest. It 
will hardly do to call that w the sacrifice of a few for 
the pleasure of the many." These millions, injured in 
body, mind, and soul by being deprived of their Sab- 
bath, ought to arouse as much pity and helpfulness as 
a battlefield strewn with the wounded and dying. The 
Sabbath's peril appeals for heart-strong defenders in 
the pulpits especially. (See pp. 481-82 on " Saturday 
as the Minister's Rest Day.") 

The Levites also, by whom I mean Church officers 
and other influential laymen, should pause in their 
swift pursuit of wealth to consider this subject, for 
they have a work to do for the wounded Sabbath and 
the Sabbathless which no others can do. They can help 
the Sabbath especially by influencing the business 
community to make a right use of Saturday. With 
the Jews the day before the Sabbath, from three 
o'clock in the afternoon, was called, " The prepara- 
tion." The whole or a part of Saturday afternoon 
was that with the early Church and with our British 
fathers, 183 and is still in many homes. In strange con- 
trast to this practice, not a few Christian people put 
two days' work into Saturday, and so break the Sab- 



IMPROVEMENT OF SABBATH OBSERVANCE. 419 

bath in advance by driving a battering-ram against its 
Saturday wall. They so overwork themselves and 
their employees on Saturday that they really draw out 
their Sunday strength beforehand, and come to it in 
such exhaustion that they can not " keep it holy " by 
works of mercy, but must use it as a day for repairing 
the physical damages of Saturday. Quite as indefensi- 
ble is the custom of holding club dinners and convivial 
dinners and dances late into Saturday night. " Will 
a man rob God?" In His sight such tricks are Sab- 
bath-breaking in its meanest form. Another misuse 
of Saturday is making it a pay-day. Some are paid so 
late on Saturday night that they are almost driven to 
buy supplies on Sabbath morning. A still greater 
peril comes from giving men the extra temptation of a 
full pocket just before the temptation of a day of 
leisure. In some of the English manufacturing towns, 
the proprietors of factories have changed their pay-day 
from Saturday to Monday, because thousands of men 
and women and boys and girls, under the old system, 
did not return to their labor before Tuesday, and then 
they came penniless, with both body and soul nearer 
to an unworthy grave. Not only would a Monday or 
Wednesday pay-day remove all excuse for Sunday 
trading, except in milk and medicines, and lessen the 
drunkenness of the Sabbath, but it would greatly aid 
the Saturday-closing movement, enabling humane retail 
merchants, who now do half the week's business on 
Saturday night, to do it at other times, and so be able 
'to close on that day at twelve noon instead of twelve 
midnight, so giving time for recreation outside of the 
Sabbath. Those who overwork their employees on 
Saturday, instead of giving them a part of it as " the 
preparation," must share with them the guilt of their 



420 THE SABBATH FOR MAN. 

Sabbath desecration. 184 Those attendant upon ma- 
chinery are especially in danger of being so exhausted 
by six long days, that the Sabbath will find them phys- 
ically unfitted for its quiet rest. Nothing would do 
more to mollify the threatening bitterness of the labor 
agitation than a generous and general adoption of the 
Saturday half-holiday. It would be a questionable 
benefit if men were paid on Saturday noon and turned 
loose into streets filled with open grog-shops, but a 
blessing if prohibition had closed the saloons or dis- 
cretion had put the pay-day elsewhere. At I o'clock 
P.M. on Saturday in London, business in the great 
establishments ceases ; and all the great world of 
London work people seek rest, amusement, or sport. 
The system has been in operation there a quarter of a 
century. The railway companies have provided for 
this weekly half-holiday both in their passenger and 
their %oods depaitments ; their freight-houses are 
soon swept clean of goods, and their passenger-trains 
are ready to take the million of pleasure-seekers to the 
water-side or the groves of the country. The shad- 
ows are put into this picture of The Chicago Tribune 
by Neal Dow, who says, " the English Saturday half- 
holiday is the harvest of the grog-shops." The 
remedy is in the right use of prohibition and pay-days, 
not in abolishing the half-holiday, to which sober men 
are entitled, even if drunkards do pervert it. 

By about two hundred responses to printed inqui- 
ries, and by the reports of the press, I find that the 
Saturday half-holiday movement is slowly gaining all' 
over the British Empire and the United States. In 
Montreal the Saturday half-holiday (from I P.M.) is 
reported as " general with factories and wholesale 
trades." A recent number of The Indian Witness 



IMPROVEMENT OF SABBATH OBSERVANCE. 42 1 

(Calcutta, May 10th, 1884) reports " a praiseworthy 
move among the Calcutta tradesmen, having for its 
object the early closing of all places of business on 
Saturday afternoons. The following are some of the 
reports from various parts of the United States : 
Louisville, Ky., " gradually extending ;" Beloit, Wis., 
"less hours Saturday than other days;" Stamford, 
Conn., "recent arrangement for closing at 4P.M. ;" 
New Haven, Conn., " factories shut down at 5 P.M. on 
Saturdays ;" Pueblo, Col., " close at 5 P.M. on Satur- 
days ;" Nevada, "gaining;" Boston, "gaining as a 
Summer custom ;" Philadelphia, " gaining ;" Brook- 
lyn, " gaining somewhat, — not very largely ;" New 
York, " custom of closing in Summer at 3 P.M., gain- 
ing ;" Racine, Wis., " mills close one hour earlier 
than on other days ;" San Francisco, " insurance 
offices, banks, lawyers' offices, and wholesale stores, 
have closed at noon of Saturday for five years ;" 
Omaha, "gaining all the time;" St. Louis, "gain- 
ing ;" Saratoga, " stores close on Saturday evening at 
8 ;" New Orleans, " only the closing of the larger 
stores one or two hours earlier ;" Chicago, custom of 
closing at 1 or 3 P.M. of Summer Saturdays very 
general. 

The following States report no movement for earlier 
closing on Saturdays : Indiana, Iowa, Vermont ; also 
the following towns : Springfield, Portland, Washing- 
ton, Jacksonville, Oberlin, Lewiston, Richmond, Nash- 
ville, San Rafael. The reports indicate that there are 
a few places where business is suspended at noon all 
the year round. A large number where it closes 
regularly at least an hour or two earlier than other 
days ; a much larger number where a half- or quarter- 
holiday is allowed during the Summer only ; while the 



422 THE SABBATH FOR MAN. 

majority of places probably still make Saturday not a 
lighter but heavier day than others. 

It would seem that the time has come when by 
kindly agitation of press, pulpit and petition, the sign, 
' We close every Saturday at 12 o'clock," might be 
put in nearly all the business establishments of Chris- 
tian lands. To this should be added, " Early closing" 
all the week as a mutual benefit for clerks and their 
employers. It is a suggestive fact in this connection 
that Mr., Andrew J. Hope, a confectioner in the city 
of New York, instead of availing himself of the privi- 
lege of keeping open seven days in the week as the law 
unjustly allows, closed his store during a whole year 
not only on the Sabbath, but also on Thursdays, 
" from a conviction," as he writes me, " that he could 
do as much business in five days as in six, and so get 
an extra holiday without loss to any one." As to the 
result, he says : " We found our sales increased on 
Friday and Wednesday to make up our loss on Thurs- 
day." Although he gave up the Thursday holiday 
after a year's trial on account of complaints of cus- 
tomers, he says : " My experience teaches me we can, 
without loss to business, have two Sundays a week, one 
secular (for recreation) and one sacred." People can 
certainly condense all the trading now spread thinly 
over six or seven days into five, or at most five and a 
half. 

But a Saturday half- holiday for manufactories is still 
more important, because the work of operatives is 
usually more exhausting than that of clerks, and also 
because they form a far larger class in the community. 
Hon. Carroll D. Wright, the distinguished writer on 
labor questions, says: "The manufacturer holds in 
his hand the future, morally, of our country ; for to 



IMPROVEMENT OF SABBATH OBSERVANCE. 423 

him, more than to any other force, is committed the 
solution of the. temperance question, and that other, 
Shall the Sabbath be kept for holy uses ? He can de- 
termine whether our operatives shall be sober, and he 
can shape the observance of the Sabbath. . . . Safety 
is to be found in giving the worker his full share of the 
time saved by machinery." 

As a suggestion to large-hearted employers, I give a 
specimen of what has recently been done in Columbus, 
Ohio, as the result of an agitation in behalf of a Satur- 
day half-holiday by the Ohio State Journal, which 
thus describes its first fruits (May 22d, 1884) : " The 
suggestions of the State Journal, which have been 
made from day to day recently in the interest of work- 
ingmen, that they might have a part holiday each 
week, has already been productive of very good re- 
sults. The idea was for business men and manufact- 
urers who employed men in large numbers to so 
arrange their business that the employees might have 
a portion of Saturdays to spend in recreation such as 
suited their tastes, and by this means remove the 
greatest argument which is urged by the advocates of 
Sunday base-ball. The Columbus Buggy Company 
yesterday took the initiative in the movement, when 
at 12 o'clock they called a mass meeting of their em- 
ployees and treated them to a big surprise. The fore- 
men in the respective departments had previously in- 
formed the men under their charge that the proprietors 
wished to meet them when the gong for the noon hour 
sounded, and that they would assemble in the court 
between the buildings. When the signal was given it 
was not more than three minutes till a mass of nearly 
one thousand people had assembled on the ground be- 
low and on the stairways and bridges leading down 



424 THE SABBATH FOR MAN. 

and from one structure to the other. The meeting 
was called to order by Mr. 0. G. Peters, and all re- 
mained in silence while Mr. George M. Peters made a 
speech stating that he had worked about fifteen years 
as a mechanic, just as their employees were now doing, 
and he knew how greatly they would appreciate the 
surprise he was about to give them. The following 
statement was then read : ' In view of the approaching 
hot weather and the necessity for recreation, and espe- 
cially in view of the tendency to seek such recreation 
on Sunday as may violate the Sunday laws, we have 
determined, independently of all others in our line, to 
set a good example, hoping others will follow. And 
we now desire to tell you that hereafter, while running 
full time, we will close our works at 3 o'clock every 
Saturday afternoon, making no deduction from your 
wages. At first it seemed as though we could not 
afford to make such great sacrifice at this time of the 
year, when we are so busy, and are straining our ma- 
chinery and facilities to the utmost, and besides the 
loss in wages to us on nearly a thousand employees is 
no small thing. But after earnestly considering the 
matter, we came to the conclusion that if we treated 
our employees generously in this respect, they would 
not see us suffer from inability to fill our orders, and 
would work more cheerfully, with the prospect of hav- 
ing three or four hours Saturday afternoon, in which 
they could take in the base-ball or parks or other rec- 
reation with their families. And we most earnestly 
ask every employee to hereafter make his arrangements 
to take his wife and children (many of whom have 
been shut up all the week working as hard as you 
have), with lunch, out into the fresh air of our beauti- 
ful parks, which have been so generously provided for 



IMPROVEMENT OF SABBATH OBSERVANCE. 425 

all who will enjoy them.' The conclusion of the 
address was greeted with hearty applause and three 
cheers for the proprietors who had treated them so 
kindly. There was good feeling all around, and the 
mass of people departed for their dinners in a hurried 
manner. It was said privately that the firm would 
suffer to the extent of $250 per Saturday by the shut- 
ting down, but that they felt sure that it would be like 
casting bread upon the waters, and that the men would 
work more cheerfully and better for the favor shown 
them." 

In view of the fact that over-production, so common 
in these days of machinery, lowers the price of prod- 
ucts, and in view of the other fact that rest increases 
the power and skill of workmen, it is probable that 
there would be no real loss of products or profits by a 
general observance of the Saturday half-holiday. In 
the only case where workmen might naturally fear a 
loss, — in piece work, — it is found by experiment that 
as much work is actually done by the average work- 
man in five days and a half, with the anticipation and 
advantage of a Saturday half-holiday, as was done in 
six days before such a plan was adopted. This is the 
testimony of Mr. A. S. Gage, of Gage Brothers, Chi- 
cago, who adopted the Saturday half-holiday at a time 
when the subject was agitated there a few years ago. 
Mr. Gage being asked, " How do your employees use 
their extra time?" replied: "That is just the ques- 
tion I put to my boys. I found that some had gone 
to the base-ball park. Some have organized little base- 
ball clubs of their own. Some have little families, and 
I find that they take a car and go to the South Park. 
If they didn't have Saturday afternoons, they couldn't 
go at all, because most of them have that respect for 



426 THE SAL BATH FOR MAN. 

the Sabbath and that love for their little ones, that 
they feel that they must go to church, and they don't 
like the idea of takmg in the parks on Sundays." 
Mr. Gage continued : " We have, you know, five or 
six hundred employees, of whom two hundred are 
girls employed in our factory up-stairs. When the 
scheme was first proposed, the foreman said, ' I can't 
close at I o'clock. It is utterly impossible. I can't 
afford to lose half a day's time or our men. Many of 
the hands are on piece work, and you have no right to 
take off their time.' We said, ' We'll take the right. 
Now, girls and boys, we shall close next Saturday at I 
o'clock. By working a little harder while you are at 
work, you'll find that you'll earn just as much money 
as you do now, and you'll come back next Monday 
with steadier hands, clearer heads, brighter eyes, and 
rosier faces.' ' " How does it work? Did the em- 
ployees lose anything?" " No. They made just as 
good wages as they had before. I took the pains to 
compare their wage accounts to see, and they lost ab- 
solutely nothing." 

If any one objects that a day and a half per week 
for rest and religion, much more two whole days, is 
more thairScripture measure, I reply that in this age, 
as compared to the quiet rural life of the Jews, we live 
twelve days in five, and so have earned two days of rest. 

Better far that business men should scatter their rest 
all through the year than to come to the summer 
almost bankrupt in body and mind by overdrawing the 
forces of nature for months before, in prospect of a 
general settlement by a prolonged vacation. Nature 
will not always consent to such long credit. She pre- 
fers to be paid in full or nearly so every week, leaving 
only a small balance for the annual rest. 






IMPROVEMENT OF SABBATH OBSERVANCE. 42/ 

What Jesus says of the helpfulness of the Good Sa- 
maritan reminds us that even private Christians, acting 
singly, can do much for the wounded Sabbath and the 
Sabbathless. If the Samaritan had been governed by 
fear of man rather than faith in God, the sight of the 
robbers' victim would have made him whip up his beast 
to escape, instead of stopping at his peril to aid the 
sufferer. Equal courage and humanity would make 
every Christian man refuse to do unnecessary Sunday 
work or business. What if the alternative be loss of 
position, with the risk of poverty or even starvation ! 
Why should not Christians in these days, as in the age 
of martyrs, 251 be faithful unto death in keeping the 
Lord's-day ? Hundreds of English ministers forfeited 
their livings, and many even their lives, rather than 
read in their pulpits " The Book of Sports," by which 
James I. and Charles I. authorized games on Sabbath 
afternoons. 307 Why should not Christians of to-day 
refuse to obey orders which require them to disobey 
God ? The Christian employee who keeps his place by 
not keeping the Sabbath, who trusts prudence more 
than Providence, lays the responsibility on the law or 
its executors for not preventing his employer from 
doing Sunday work, and there a part of the responsi- 
bility belongs, but two wrongs never make a right. 
That others have not done their duty does not excuse 
you for not doing yours. " Every man shall give ac- 
count of himself to God." You are not to do only 
the easy duties that involve no risk. " Whatsoever He 
saith unto thee, do it." If your employer does not 
accept Napoleon's motto, " My dominion ends where 
that of conscience begins," you should in brave trust- 
fulness adopt the platform of. Peter, "We ought to 
obey God rather than man." 



428 THE SABBATH FOR MAN. 

But while I say that a Christian should risk living 
and life rather than disobey God and conscience by 
doing Sunday work that is not really necessary, I see 
little probability that such heroic faith will in these 
days lead to martyrdom or bankruptcy or even finan- 
cial loss. 

Among other printed questions to which I have col- 
lected numerous answers, was this one : " Do you 
know of any instance where a Christian's refusal to do 
Sunday work or Sunday trading has resulted in his 
financial ruin?" Of the two hundred answers from 
persons representing all trades and professions, not one 
is affirmative. A Western editor thinks that a Chris- 
tian whose refusal to do Sunday work had resulted in 
his financial ruin would be as great a curiosity as " the 
missing link." There are instances in which men 
have lost places by refusing to do Sunday work, but 
they have usually found other places as good or bet- 
ter. With some there has been " temporary self-sacri- 
fice, but ultimate betterment." Some avocations 
have been deserted by Christian men, but they have 
found others not less remunerative. In such a transi- 
tion let the Church stand by those who stand by the 
Sabbath, and say, " You shall not suffer for your 
trustful obedience to God." David said that he had 
never seen the righteous forsaken, nor his seed beg- 
ging bread. I have, but I never knew a case, nor can 
I find one in any quarter of the globe where even beg- 
gary, much less starvation, has resulted from coura- 
geous and conscientious fidelity to the Sabbath. Even 
in India, where most of the business community is 
heathen, missionaries testify that loyalty to the Sab- 
bath in the end brings no worldly loss. 185 On the 
other hand, incidents have come to me by the score, of 



IMPROVEMENT OF SABBATH OBSERVANCE. 429 

those who have gained, even in their worldly pros- 
perity, by daring to do right in the matter of Sunday 
work. An Iowa banker refers to several instances 
where refusal to do Sunday work won the commenda- 
tion of employers instead of discharge. A Kansas 
City pastor bears similar testimony. A distinguished 
writer tells of a butcher in Cleveland who decided to 
close his shop all day Sunday, and saved money by it. 
One of the wealthiest of organ manufacturers refused, 
as a poor boy of fifteen, to work on Sunday, but did 
not therefore go to the poorhouse. Ralph Wells 
writes me of a poor girl in his mission Sabbath-school, 
the sole dependence of a widowed mother, who was 
dismissed by her Hebrew employer because she would 
not work on Sunday. Easier work and better pay 
was given her immediately by one who said he wanted 
such girls. There has been a wholesome agitation in 
some of the churches of Richmond, Virginia, about 
drug stores, kept by Christians, selling cigars on Sun- 
day. Several were induced to quit the practice and 
put up the sign : " Only medicines sold on Sunday," 
while two gave up church membership rather than 
Sunday cigar-selling. The druggists who honored 
God's day at a seeming sacrifice have really prospered 
more than ever. Hon. Darwin R. James, M.C., gives 
the following facts : " From my observations in mis- 
sion Sunday-school work, I recall two instances of con- 
scientious Sabbath-closing. Both are Germans, one, 
a young man, had been given the retail grocery busi- 
ness of his father. He put up notice that no business 
would be done on Sunday. For a few weeks his busi- 
ness declined, but gradually his customers returned, 
and he subsequently informed me that not only was 
he doing as well as formerly, but that his customers 



430 THE SABBATH FOR MAN. 

who left him and returned told him they would not go 
back to the old zvay. The other instance is that of a 
baker who kept open on Sunday. His pastor thought 
him a good man and wanted to make him a deacon, 
but this was in the way. He talked with him and in- 
duced him to close his shop. He afterward informed 
me that he not only did not lose by it, but that his 
business was increased and increasing from year to 
year." Hon. Hiram Price, Indian Commissioner, 
sends me the following incident : "I knew intimately 
a young man who obtained a clerkship in a forwarding 
and commission house, and commenced his services 
on Monday morning. On the next Sunday all hands, 
including the employer, worked all day. This young 
man refused to work, or even to go to the place of busi- 
ness on that day. He was poor and among strangers, 
with a wife and child to support, and expected as a 
matter of course to be discharged on Monday morning 
because of his refusal to work. He was not dis- 
charged, and continued in the same position for four 
years under the same circumstances, and finally left 
on his own motion. He is living yet, -and has never 
suffered in reputation or property by the course he 
then took and has pursued ever since." 

A wealthy merchant of London, speaking at a public 
meeting on the question of Sunday Rest, said : " I 
knew a man who honored the Sabbath day. He was the 
manager of large works for a government contractor, 
and had to pay some hundreds of men on a Saturday 
night. At one time some very urgent orders were re- 
quired in great haste ; his employer told him he must 
work on the Sunday, and have his men in the yard. 
' Sir,' replied he, ' I will work for you till twelve o'clock 
on the Saturday night, but I dare not work on the Sab- 






IMPROVEMENT OF SABBATH OBSERVANCE. 43 1 

bath. I have a higher Master to serve.' ' George,' 
said his employer, ' my back is not so broad as yours, 
but I will bear the blame.' His foreman told him, 
' There is a day coming when each must give an ac- 
count for himself ; ' and firmly but respectfully de- 
clined to work on the Lord's-day. Yet that man had 
a wife and six children ; had he lost his situation, he 
had nothing but his character and his skill to sustain 
him. You may say, ' Oh, yes, he had far more ; he 
had the blessing of the God of the Sabbath.' The 
Sunday morning came. The men assembled and went 
to work under other orders than those they were ac- 
customed to receive. This good man gathered his 
family ; the Scriptures were read ; prayer was offered ; 
they breakfasted ; and then father and mother, and 
the six children, left the yard (for they all lived on the 
premises) in the sight of the assembled workmen, and 
walked quietly to the house of God. I thank God 
that that workingman was my father. His situation 
was not lost ; the God-fearing workingman was all the 
more honored and trusted because of his religious con- 
sistency. He lived to close the eyes of his employer, 
when the friends of more prosperous times had nearly 
all forsaken him. My friends, whatever of prosperity 
has been vouchsafed to my brothers and myself, I un- 
hesitatingly attribute, under God, to that honored 
father'.s instruction and example, who would not 
break the Commandment to ' keep holy the Sabbath 
day."' 801 

- A gentleman, writing to the Rev. R. Maguire, gives 
another incident showing the results of refusing to do 
Sunday business : "In one of the many vicissitudes 
of my life, I took a small business, for which I paid 
£200, in hope of earning sufficient to provide for my 



432 THE SABBATH FOR MAN. 

family, seven in all. I found afterward that the prin- 
cipal profit was made on the Sabbath day. Having by 
previous affliction been drawn to religion, I made no 
hesitation, but immediately gave notice that the busi- 
ness would not be carried on on Sunday ; and in spite 
of persuasion, and even accusation of not doing my 
duty to my children, I persevered. The business did 
not succeed — but the blessing of God attended my 
keeping holy the Sabbath day, for in about six months 
I had two different appointments, one of which I had 
a slight expectation of, but the other not the least 
idea of, which was of such importance that I resigned 
the first to devote my time to the second ; and I en- 
tirely attribute this blessing in my worldly affairs to 
God's gracious reward for my obedience to His sacred 
Commandment." 801 

Some years ago, in one of the streets in Spitalfields, 
notorious for its open shops on the Lord's-day, a 
young man with whom the Rev. W. Tyler was ac- 
quainted opened a cheesemonger's shop. Mr. Tyler 
called upon the new shopkeeper, on his first day of 
opening, to wish him success ; and after a short con- 
versation, said : " Now, my friend, what about Sun- 
day ? I hope you do not intend to open the shop on 
the Lord's-day." The reply was, "You see, sir, all 
the people about here open on the Sunday ; I fear I 
shall be obliged to do the same." " That is no reason 
why you should do so," rejoinded the minister. 
" Don't let them be guides for you. Give me pen 
and ink, and a large piece of paper, and I will show 
you what to do." Upon his request being complied 
with, Mr. Tyler immediately wrote, in clear, bold let- 
ters, the following notice : 

This Shop will not be opened on Sundays. 



IMPROVEMENT OF SABBATH OBSERVANCE. 433 

" Now," said Mr. Tyler, " take my advice, put that 
up in a conspicuous place. Hoist your colors at the 
outset ; God will not let you suffer for doing your 
duty." At this moment the wife came in and sec- 
onded the appeal ; upon which the shopkeeper took a 
hammer and nail, and fixed the announcement on a 
butter-cask behind the counter, near the window, so 
that it could be read by the customers who entered 
the shop. 

About seven years after, Mr. Tyler was passing by 
this tradesman's shop, when he observed that its pro- 
prietor's name was being placed on the shop-front in 
gold letters. The shopkeeper presently appeared, and 
said, " Mr. Tyler, I have to thank you for that. I am 
the first member of my family whose name has ever 
appeared in. gold letters! Nearly all the tradesmen 
who were in business in this street when /commenced, 
and who opened their shops on Sundays, have failed, 
while I have prospered." Time passed on, but it only 
brought with it greater prosperity. When Mr. Tyler 
last heard of the tradesman in whose welfare he had 
taken such an interest, he found that God had so far 
blessed his industry and his conscientiousness, that he 
had been enabled to retire upon a comfortable com- 
petency to a country residence, thus verifying the 
promise, " Them that honor me I will honor." 801 

A young printer, who applied for admission to the 
Church, said his employers would not let him stop 
Sunday work. The Session said, " You must lay that 
on the altar of Christ ; God will help you." He went 
back to his employers, and they agreed to put some- 
body else on the Sunday work and keep him through 
the week. 185 

Doubtless some cases of permanent financial loss by 



434 THE SABBATH FOR MAN. 

fidelity to the Sabbath might be found by a thorough 
dredging of recent Christian history, — possibly some 
cases of financial ruin, or even martyrdom, but they 
are so rare that neither the author nor his two hun- 
dred correspondents, nor other- writers on this subject, 
have been able to find them ; so that refusal to do 
Sunday work can hardly be called self-sacrifice for prin- 
ciple. The incidents to the contrary that abound 
afford illustration of Christ's profound words, " He 
that loseth his life for my sake shall find it ;" while, 
on the other hand, those who selfishly and sinfully seek 
to save life or living by Sabbath-breaking, often lose 
it. Such withholding from God " tendeth to poverty." 
The seeming self-sacrifice of Sabbath wages is really 
' the scattering that increaseth. ' 

But there are opportunities for real self-sacrifice in 
money, work, time and otherwise for the restoration 
of the Sabbath. As the Good Samaritan got down 
from his own beast that the wounded man might ride 
to the inn, so the friend of the Sabbath will be willing 
on that day to forego his pleasure saddle, his private 
or passenger coach, that coachmen and conductors 
may go to God's inn, the church, and, by the rest and 
religious influences of the Sabbath, refresh and 
strengthen their bodies and souls, wearied and wound- 
ed as they now are by their Sabbath work. The Good 
Samaritan will not exhaust his compassion in a mere 
spasm of interest in the Sabbath. When the Samari- 
tan of the parable had carried the wounded man to the 
inn, " he took care of him," and when he was im- 
proved enough to leave him in the care of others, he 
arranged by directions and contributions to have the 
care continued. Those who undertake to play the 






IMPROVEMENT OF SABBATH OBSERVANCE. 435 

Good Samaritan to the Sabbath, usually lose their en- 
thusiasm after putting on a bandage or two, especially 
if the robbers threaten to renew their attack. The 
work calls for " patient continuance in well-doing." 

The Good Samaritan will give not only patience but 
money for the healing of the Sabbath. Sabbath com- 
mittees are often well-nigh crippled from the smallness 
of their funds compared with the greatness of their 
work. The little sect of Seventh-day Adventists, who 
numbered less than 26,000 in 1890, gave in that year 
more men, more time, more literature, and more money 
to overthrow the American Sabbath than the more than 
twenty-six millions of its friends gave for its defense. 
Why should fanaticism be more generous than faith ? 
Every part of the country needs to be sown knee- 
deep with Sabbath reform literature to quicken the 
conscience of thoughtless Sabbath-breakers in the 
churches, and to remove by " sweet reasonableness" 
the misapprehensions of foreigners and others as to 
the real purpose of our Sabbath laws. 

The Good Samaritan will not only bind up the 
wounds of the Sabbath, but will also complain of the 
robbers. Sabbath desecrators, who are always a small 
minority, could often be stopped in their crimes before 
their victim is " half dead," if Christians were not so 
cowardly about complaining of their law-breaking. 
It is so much easier to complain when it is a sin to do 
so than when it is a duty. An hotel-keeper said in- 
dignantly to a guest : " You are the three hundredth 
man that has wiped on that towel, and you are the 
first man that has complained." A wicked fear of 
making trouble keeps two hundred and ninety-eight 
out of every two hundred and ninety-nine persons 



436 THE SABBATH FOR MAN. 

who ought to complain against violation of the Sab- 
bath laws from doing so. We need more of such men 
as Nehemiah, who " testified against them." 

Other ways in which individual Christians may help 
the wounded Sabbath are concisely suggested in the 
following " Hints" (by a committee of the Society 
for Promoting the Due Observance of the Lord's- 
day, 799 ) of methods by which, under the Divine bless- 
ing, the due observance of the Lord's-day may be 
promoted : 

" I. By individual and social Prayer for the promo- 
tion of the great object the Society has in view. 

II. By holding Public Meetings, both in the princi- 
pal town of a district, and in neighbouring towns and 
villages. 

III. By requesting the Clergy occasionally to preach 
upon the subject ; more particularly on the Lord's- 
day next before the day of holding Public Meetings. 

IV. By endeavouring to obtain a more general pay- 
ment of wages on Fridays, by merchants, manufactu- 
rers, farmers, and all other persons employing weekly 
servants. 

V. By inducing Butchers, Bakers, Poulterers, Fish- 
mongers, Fruiterers, and all other Tradesmen, to 
agree together not to open their shops or serve their 
customers on the Lord's-day. 

VI. By calling the attention of Heads of Families 
to the propriety of not allowing their servants to make 
any purchases on the Lord's-day ; and also of so regu- 
lating their domestic arrangements as to give their 
servants the greatest possible relief on that day from 
their ordinary occupations. 

VII. By recommending to the Heads of Families 
the discontinuance of the very general practice of hav- 



IMPROVEMENT OF SABBATH OBSERVANCE. 437 

ing their weekly bills delivered on the Monday — a 
practice which holds out the temptation to Tradesmen 
of making up their bills on the Lord's-day. 

VIII. By obtaining, if possible, the closing of all 
Reading-rooms on the Lord's-day, and also by dis- 
countenancing the reading and circulation of News- 
papers on that day. 

IX. By urging on all persons the propriety of nei- 
ther receiving nor sending Letters on the Lord's-day ; 
and of abstaining, as far as practicable, from such cor- 
respondence as involves the necessity of employing 
the Sunday Mail. 

X. By using proper influences to prevent the open- 
ing of Public Gardens and similar places of amusement 
on the Lord's-day. 

XI. By endeavouring to obtain a better regulation of 
Inns, Public-houses, and Beer-shops on the Lord's- 
day, and eventually the closing of such places for the 
whole day. 

XII. By striving to prevent any open violation of 
the Lord's-day which may exist, or be projected, in a 
town or neighbourhood. 1 " 7 

XIII. By endeavouring to induce Proprietors of 
Railways, Canals, Mines, Coaches, Omnibuses, Cabs, 
Waggons, &c., to abstain from employing their ser- 
vants and labourers on the Lord's-day. 

XIV. By inducing Owners and Managers of Iron, 
Glass, and Gas-Works to reduce and avoid labour on 
the Lord's-day. 

XV. By the circulation of Tracts upon the duties 
and privileges of the Lord's-day. 188 

XVI. By the promotion of Petitions to Parliament, 
when necessary. 

XVII. By promoting, through the medium of exam- 



438 THE SABBATH FOR MAN. 

pie and Scriptural exhortation, the due improvement 
of the Lord's-day and its dedication to the great 
duties of Religion." 

It is especially important that Christians should 
' not despise the day of small things ' in Sabbath des- 
ecration or its cure. Many a ferry company, by gath- 
ering pennies daily and diligently, has made itself a 
lich and powerful corporation. So, many a man who 
never made a great speech or founded a great institu- 
tion has made himself influential and beloved by filling 
every day with little acts of courtesy and helpfulness. 
" To do little things faithfully is a great thing." That 
is the only way in which most of us can do great 
things. On the other hand, many a petty thief, by 
the daily snatching of trifles and the running up of 
little bills that he does not expect to pay, though he 
never gets into jail, steals more than scores who do. 
And so there are men who do more harm in a lifetime 
by daily indulgence in so-called little sins" than 
scores who have concentrated their wickedness in some 
one bold act of crime. Every one who even cracks the 
Sabbath Commandment by an unnecessary purchase, 
if only a cigar or a box of candy or a newspaper ; 
every one who on that day requires unnecessary work 
in his home or place of business ; every student who 
uses the day for study or traveling to and from home ; 
every one who fails to distinguish the day from others 
in his reading and his talking and especially in his 
pleasures, in so far scars the sanctity of the Sacred 
Day before his family and his associates, and weakens 
any protest he might wish to make against grosser 
forms of Sabbath desecration. He who buys on the 
Sabbath can not effectively rebuke any one who sells ; 
he who deprives a cook and coachman of their Sab 






IMPROVEMENT OF SABBATH OBSERVANCE. 439 

bath can have little influence with employers who do 
the same on a larger scale. 

Cyrus, in Herodotus, going to fight against Scythia, 
coming to a broad river, and not being able to pass 
over it, cut and divided it into divers arms and sluices, 
and so made it passable for all his army. So the over- 
flowing flood of Sabbath desecration is made up chiefly 
of small individual offences against the Sabbath laws 
of God and man, many of them perpetrated by Chris- 
tians on the plea that " it is only a little one. " If 
each one will reform his own small offences against the 
Sabbath we shall soon be past the flood itself. Friends 
of the Sabbath, in the pulpit and out of it, who cry in 
the presence of the mighty river of Sabbath-desecra- 
tion, " We can't do anything," forgetting that " We 
can't" never leads to victory, but often to defeat, need 
to learn generalship of Cyrus. " Divide and con- 
quer." All the profanations of the Sabbath can not 
be conquered at once, but they can be conquered one 
by one by persistent faithfulness. Can't equals won't ; 
but will equals can. 

There is great hope in the fact that so many Chris- 
tians who infringe on Sabbath laws, human and divine, 
show uneasy consciences. If the minister approaches, 
they put the Sunday paper out of sight, as a boy hides 
a cigarette at the approach of his father. They make 
excuses for using a Sunday train, and for Sunday 
work. They send cases of conscience to the papers. 
They criticise Christians. 

But the inn of the parable- — a symbol of the Church 
— has a very important part to perform in securing the 
recovery of the wounded Sabbath. The greatest peril 
to the Lord's-day is the Sabbath-breaking of some 
church-members. It has been well said that many 



440 THE SABBATH FOR MAN. 

church-members of to-day, when the topic of Sabbath 
observance comes up, look left and right and change 
the subject. It is time to face the matter squarely. 
11 Judgment must begin at the house of God." In the 
two hundred replies to my question, " What mistakes 
have you witnessed in the friends of Sabbath observ- 
ance ?" no mistake has been so often noted as the in- 
consistency of their own practice, going to the post- 
office, reading Sunday papers, patronizing Sunday 
trains, riding out for pleasure, failing to restrain their 
children from play, indulging in secular reading, writ- 
ing, conversation, visiting, 189 etc." " What are some 
illustrations of laxity among Christians in regard to 
the keeping of Sunday?" said Dr. J. H. Vincent at 
one of the Chautauqua Conferences. The following are 
some of the answers : " Re-trimming bonnets on Sun- 
day ; taking cream to the cheese factory on Sunday ; 
lying in bed too late to get to church Sunday morn- 
ing ; getting in wheat on Sunday ; going to the 
barber-shop on Sunday ; opening gates at camp-meet- 
ings on Sunday ; marketing on Sunday morning ; pick- 
ing berries on Sunday ; buying cigars and smoking on 
Sunday ; taking street-cars on Sunday and running 
them ; hiving bees on Sunday ; allowing children to 
sell newspapers on Sunday ; churning on Sunday ; 
making Sunday a day of feasting ; 23 ° spending hours 
in the business office ; holding business meetings for 
Sunday-school picnics, Christmas festivals, etc., after 
Sunday-school on Sunday." 

From correspondence and reading I may add several 
other charges against the baptized Sabbath-breakers 
who are becoming increasingly numerous in the evan- 
gelical churches. Christian students often study on the 
Sabbath the Monday lessons that should have been 



IMPROVEMENT OF SABBATH OBSERVANCE. 44I 

prepared on Saturday. Church-members, when travel- 
ing abroad among Sabbath-breakers, often do as the 
Sabbath- breakers do. Many church-members not only 
buy 190 Sunday papers, but also advertise in them. 181 
Horse-cars have been introduced in some places at the 
request of Christians, 192 who preferred to deprive 
drivers and conductors of their Sabbath rather than to 
deny themselves the luxury of hearing some distant 
preacher in preference to one near their own homes. 
Sunday excursions and picnics have been encouraged 
and half sanctioned by the Sunday opening of camp- 
meetings grounds, and other preaching services so 
arranged as to make an excuse for even Christian peo- 
ple to begin the practice of taking Sunday excursions, 
and traveling on the Sabbath. The following is a repre- 
sentative incident from the West. A New Jersey 
preacher having supplied the pulpit of an evangelical 
church in California one Sabbath morning in 1884, at 
the conclusion of the services one of the church officers 
came to him and said, with no more sense of impro- 
priety than if he had been speaking of going to a 
prayer meeting, " Good-by, I'm going down to San 
Francisco this afternoon." If the same thing had 
been in prospect in the mind of an Eastern church- 
officer he would not have mentioned it to his minister, 
at least not without some feeble apology. Professor 
Austin Phelps gives several similar signs of the times 
from New England : " The milk trains of Sunday 
morning are often used without scruple by influential 
laymen of a town, twenty-five miles from a metropolis, 
for the sake of hearing there eminent preachers from 
abroad. The superintendent of a Sunday-school in a 
thriving, village and a devout leader, in the prayer- 
meetings of the church is the proprietor of a provision 



44 2 T1I E SABBATH FOR MAN. 

store. He opens his store on Sundays as on othet 
days, and, when business is brisk, he takes his young 
clerk from the Bible class to drive the meat wagon. I 
am told that the train from Boston to New York, 
starting on Sunday afternoon at four or five o'clock, is 
used by many Christian merchants without scruple, as 
if such were a settled Christian usage of which the 
public sentiment of the Church no longer raises doubt- 
ful inquiry. These may be exceptional cases. If not 
that, they may represent a minority. They surely 
have the look of being signs of a usage, if not of the 
usage, of the Lord's-day in these times." 19S 

A high railroad official said to the secretary of a 
Sabbath Association : " What kind of a law are you 
going to bring on us?" supposing, perhaps, that he 
was coming with a kind of claw-hammer law ; but the 
reply* was, " The Divine law." While civil laws only 
can be enforced in the courts, the law that needs to 
be brought to bear, most of all, on the Christian men 
whose property and patronage controls most of the 
railroads is " The Divine law." 

The severest charge of all against the American 
churches is that they are doing next to nothing to stay 
the ever-increasing flood of Sabbath desecration, either 
by distributing literature among Sabbath-breakers, or 
by holding meetings among them, or by disciplining 
those of their own members who are habitually 
trampling on the Fourth Commandment. 10 * 

A Sabbath Reformation is needed. Let every pas- 
tor be a Luther to his own parish and nail up before 
his people his theses against the Sabbath-breaking of 
the Church. Let the truth be proclaimed that the 
responsibility for the recent decline of Sabbath observ- 
ance lies in the Church. Neither Sunday newspapers, 



IMPROVEMENT OF SABBATH OBSERVANCE. 443 

nor Sunday trains, nor any other Sunday business, 
except the trades of vice, could live if all Christians 
withheld their patronage. They can, if they will, stop 
Sunday newspapers and Sunday trains and nearly all 
forms of Sabbath desecration. Every offense against 
God must be answered for at His bar, and corporations 
will there have to answer for Sabbath-breaking, not by 
their officers alone, but also in the person of every 
stockholder who silently consented to the crime. What 
force can a sermon against Sabbath-breaking have when 
it is advertised (as many city sermons are in the far 
West, and a few in the East) in the Sunday newspapers ? 
How can any pastor hope much from sermons which 
his people sandwich in between the morning paper and 
the noon mail ? Some Christian business men say that 
they can not keep run of what is going on in the 
world without the Sunday paper. With it there is 
certainly very little chance of knowing about the other 
world. No wonder the conversions in evangelical 
churches in recent years have been so few, when the 
Sabbath observance has been so poor ! 

As in every other reformation, the preachers must 
heed the rule, " Don't qualify too much." The Devil, 
as the advocate of the other side, will see to that. In the 
words of Professor Austin Phelps : " We shall never 
preserve the popular reverence for the Lord's-day 
where it exists, we shall never restore it where it is 
lost, by any relaxed tone of teaching or indulgent 
habits in practice. We must have an elevated stand- 
ard, or none, that will command allegiance. ... A 
relaxed standard in one thing develops into laxity in 
other things. A Sabbath-breaker is very apt to be- 
come a liar and a thief. . . . Things exterior and 
auxiliary to the hidden life may be the first to suffer. 



444 THE SABBATH FOR MAN. 

but the decay of vitality within is not far distant. . . . 
Physicians say that all diseases tend to disease of the 
heart." 193 

The churches are in danger of repeating the mistake 
that has often been made in temperance agitation, of 
relying too much on law and too little on moral and 
religious persuasion. Not that we value temperance 
laws and Sabbath laws /ess, but a quickened public 
conscience more. " As we contemplate the future of 
the American Sabbath, the darkest cloud that looms 
above the horizon is the indifference of the nominal 
Christianity of our land." 195 " If we call upon the 
State for its help we must not lay burdens which we 
will not touch with a finger." 196 When a general 
Sabbath Convention at Boston, in 1880, memorialized 
the Legislature of Massachusetts for improvements in 
the Sabbath laws, the Legislative Committee replied : 
" The trouble is with you of the ministry and the 
churches. So long as you buy Sunday papers, and use 
Sunday trains, bakeries, markets and barber-shops, 
little can be done for Sabbath observance." As those 
who wish to establish prohibition, practice prohibition 
for their own lips, and sow their State knee-deep with 
appropriate literature, 700 and hold urgent meetings in 
every neighborhood, so should the Church do in order 
to retain and enforce the Sabbath laws. In the words 
of Dr. Wm. M. Taylor, of New York : " It is manifest 
that we Christians must make the most of the Sabbath 
in our homes and in our churches, if at least we mean 
to conserve it in our cities and in our States. So soon 
as we become careless and indifferent about it, the one 
reason for the selection of the first day of the week, 
rather than any other, for the day of periodic rest, will 
disappear. If there had been no Ark of the Covenant 



IMPROVEMENT OF SABBATH OBSERVANCE. 445 

in the inner sanctuary of the tabernacle, there would 
have been no outer covering of curtains round the 
tabernacle court. And so soon as in the holy of holies 
of the Church, the Sabbath is disregarded, the curtain 
of legislation that encloses its outer court of rest will 
be removed. The responsibility rests on us, therefore. 
We are in the Thermopylae of this conflict to stem the 
incursions of the enemy that would take it from us ; 
and we are to do so, not so much by weapons of legis- 
lation as by our own earnest and holy Sabbath-keep- 
ing. Our conduct liere ivill do more even than our 
words. Let us make the day the happiest of the week 
in all our homes. Let us prize it for its intellectual 
and spiritual stimulus in the house of God, as well as 
for its physical rest. Let us avoid all traveling for 
business or driving for amusement in its sacred hours. 
Let us regard it, not as a restraint to be chafed under, 
but as a precious gift to be religiously guarded from 
all sacrilegious hands, and then we shall have nothing 
to fear from any influences in the land." 197 

' The Sabbath is the key-note of the week," and 
when the Church pitches its " psalm of life" by a half 
worldly Sabbath there is little power or persuasion in 
its tones. The present neglect of the Sabbath by 
many church-members imperils the very existence of 
the Church as well as the Sabbath. When Sabbath 
observance declines the Church declines. When it 
dies, the Church will be buried in the same grave. In 
the words of Dr. Johnson : " Religion, of which the 
rewards are distant and which is animated only by 
faith and hope, will glide by degrees out of the mind, 
unless it be invigorated and reimpressed by external 
ordinances, by stated calls to worship, and the salutary 
influence of example." 



446 THE SABBATH FOR MAN. 

The President of our country during the war sent to 
General Grant the following dispatch : "If the head of 
Lee's army is at Martinsburg and the tail on the plank 
road between Fredericksburg and Chancellorsville, the 
animal must be pretty slim somewhere. Can't you 
break him ? — A. Lincoln." 

Unless our Christian community ceases its patronage 
of Sunday papers and its use of Sunday pastimes and 
its participation in Sunday business, our Sabbath will 
be so " slim" that the first organized attack will break 
it, and thus imperil the very existence of the Church, 
and so the welfare of humanity. 

The Sabbath to the laborer is like the one ewe lamb 
of the poor man in Nathan's parable. In many cases 
this one last blessing of his hard life has been taken 
away. Who has done it ? If you have made servant 
or tradesman or driver or engineer serve you needlessly, 
on the Lord's-day, and so encouraged the movements 
that more and more rob men of their Sabbath rest 
— " Thou art the man ! " 

All efforts to secure and enforce civil laws for the 
protection of the Sabbath will accomplish but little 
unless the Church is loyal also to the Christian laws of 
the Sacred Day. The Christian is bound, as a citizen, 
to obey the civil law of the Sabbath ; but he has vol- 
untarily accepted a higher code also, and is bound by 
a Sabbath law far more extensive than that of the 
State. It matters not if State law allows him to sell 
confections or groceries or to do other unnecessary 
work on the Sabbath, God's law forbids it. The civil 
law enforces no worship on the Sabbath, but God's 
law requires this of all. Legislatures may repeal laws 
against Sunday traveling, but God's law has had no 
amendment since Moses and Christ proclaimed its 



IMPROVEMENT OF SABBATH OBSERVANCE. 447 

prohibition of all unnecessary Sabbath work for man 
or beast, save only- works of mercy. We ought to 
obey God as well as the Government. 

What can the churches, as such, do for the improve- 
ment of the Sabbath ? 

(1) Let Church conferences and assemblies continue to 
rebuke the Sabbath desecration of their own people, and 
call upon the national and State Governments persist- 
ently for better laws and better enforcement, " to protect 
the repose and religious liberty of the cojnmunity. ' ' 381 

(2) Let Sabbath conventions and mass meetings be held 
everywhere (after the fashion of the temperance work- 
ers), especially among foreigners and workingmen, to 
inform and arouse everybody in regard to the value 
and peril of the Sabbath. The need of such conven- 
tions is proven by the crudeness and contradictoriness 
of the Sabbath views expressed even by many evan- 
gelical Christians. A Christian judge thinks horse-cars 
and the morning opening of bakeries may be defended. 
He also thinks the Sunday opening of post-offices for 
an hour produces "no ill effect." Some evangelical 
men do not even believe in Sabbath laws. As if any 
Sabbath could be retained from greed without the 
dykes of law. Some Christians think it a mistake to 
use law and police as well as educational and moral 
influences in enforcing Sabbath laws. - Why not say 
the same of the other laws of the Decalogue to which 
Sabbath-breaking is so closely related, — the laws 
against theft, adultery and murder ? An evangelical 
editor says : "No Christian man who can get his vaca- 
tion at other times [italics ours] will put church and 
Sunday-school behind him and make the Lord's-day a 
day of pastime and recreation." Commenting on the 



448 THE SABBATH FOR MAN. 

Sabbath Resolutions (1884) °f the General Assembly 
of the American Presbyterian Church North, 413 this 
same evangelical paper says editorially : " Why, dep- 
recate it as we may, does the Assembly suppose the 
Christian residents of New York would be willing to 
lose the entire mails of the West for twenty-four 
hours, and conversely that the West would do without 
the mails of the East for the same period — virtually 
preventing the reception of any mail matter on Mon- 
day in order to prevent the handling of mail bags on 
Sunday ?" 

The following is one of the questions to which I 
have received answers from many Christians : " Have 
you heard any plausible argument in favor of Sunday 
newspapers, Sunday trains, Sunday horse-cars, or the 
opening of groceries, barber-shops and bakeries on 
Sabbath morning, or of livery-stables, museums or 
post-offices at other hours of the day ?" 

A majority of the Christians who respond think 
there are no arguments which are of weight, but some 
would make exceptions for horse-cars, barbers, gro- 
cers, bakers and post-offices. A few for museums 
also. 

These serious diversities of opinion among evangeli- 
cal Christians show that one of the things most needed 
is a more thorough discussion of the Sabbath, first, in 
ecclesiastical and ministerial gatherings, and then in 
pulpits and Sabbath-schools. 

(3) Let the Sabbath have a prominent place every year 
among the topics of the Week of Prayer ; and of prayer- 
meetings, and Christian conventions. Ever since 1878 a 
special week of prayer about the Sabbath has been 
observed by an increasing number of Christians, who 
form a " Union for Prayer for the entire sanctification 






IMPROVEMENT OF SABBATH OBSERVANCE. 449 

of the Lord's-day." The topics for 1884 were: 
" I. That Christians of every land may take into more 
serious consideration than ever what is to be done to 
remove those public forms of Sabbath profanation 
which have long existed, as also to resist those that 
are attempted to be introduced (Ezek. 36 : 21-38 ; 
Heb. 4). II. That every facility may be afforded in 
families, for the servants as well as themselves, attend- 
ing public worship on the Lord's-day, and that ser- 
vants may rightly employ the opportunity thus afforded 
of seeking the Lord (Gen. 18 : 16-33 i Deut. 6 : 1-15 ; 
Eph. 6 : 1-9). III. That all issues of newspapers on 
the Lord's-day may cease (Ps. 84 ; Ps. 96 ; Isa. 
56 : 1-8). IV. That Christians may consecrate the 
entire day to their own spiritual edification, and to the 
promotion of the highest good of others (Isa. 58 ; 
Rev. 1 : 10-20)." 198 In every congregation the Sab- 
bath should receive such a full and consecutive treat- 
ment either in a week of prayer or a series of sermons, 
or by a combined and consecutive action of the pulpit, 
Sabbath-school and prayer- meeting, that all of its 
many phases may receive connected and cumulative 
attention. 

(4) Let Bishop Coxe's suggestion be realized in a 
Christian Alliance, to supplement, not to supersede the 
Evangelical Alliance, including all who will unite in 
opposing intemperance, Sabbath desecration, unscript- 
ural divorce and Mormonism. When all the varied 
foes of the Sabbath and of temperance are consolidat- 
ing into a National League, the children of light 
should not be less wise. Retaining our denomina- 
tional and evangelical organizations, let us form a yet 
broader alliance against the foes of God and home and 
native land. The Sabbath itself is the broadest Chris- 



450 THE SABBATH FOR MAN. 

tian alliance. Let all who unite in hallowing it unite 
in defending it. 

(5) Let individual churches, by admonition and disci- 
pline, purge themselves of Sabbath-breaking of every 
kind. A few years since, a Baptist Church in Brooklyn 
expelled a wealthy deacon, the president of a horse-car 
line, because he had ordered a piece of track laid on 
the Sabbath. Such offences are not so uncommon as 
such faithful discipline. 

(6) A yet more important and effective work which 
the Christian churches can do for the improvement of 
the Sabbath, is to teach tlie children faithfully whence 
it came and how it works. There are eight millions 
of children and youth in the evangelical Sabbath- 
schools of the United States. If Christians want good 
Sabbath laws in the future, let them remember that 
the future legislators are in their hands in their 
homes and Sabbath-schools. 

Temperance workers are drilling this Grand Army 
of the Republic to fight as teetotalers and prohibition- 
ists. By teaching as abundant about the Sabbath, let 
them be made also staunch defenders of the Lord's- 
day. We can expect only partial success in making 
adult Continental emigrants into friends of the Sab- 
bath, but we can eliminate Continental ideas of the 
Sabbath from their children, who throng our Sabbath- 
schools. Adult Americans in our cities can not be 
fully reinstated in correct Sabbath observance, but 
their children can be made its faithful friends if Chris- 
tian preachers and teachers will enter on the conflict 
with Sabbath-breaking as heartily as they have assailed 
intemperance. In the words of Shaftesbury : " You 
want a new generation of parents ; and a new genera- 



IMPROVEMENT OF SABBATH OBSERVANCE. 45 1 

tion of parents will arise when there has been a new 
generation of children." 

Let special lesson leaflets on the Christian Sabbath 
be published by Sabbath Committees at a very small 
cost per hundred (after the fashion of the special tem- 
perance lessons), with Scripture passages and refer- 
ences, questions, illustrations, blackboard exercises, 
songs 249 : — a full supply of appropriate ammunition for 
teachers too busy to read or too poor to buy elaborate 
treatises. Let samples of such lessons be sent to pas- 
tors and superintendents that they may arrange to use 
them occasionally as supplemental lessons to the Inter- 
national Series. Let the Sabbath also have such a 
prominent place as its importance demands in insti- 
tutes and normal classes for the training of teachers. 
As the subject is closely related to temperance as well 
as to Sabbath-schools, — " Sunday saloons" being the 
very headquarters of intemperance, — let juvenile tem- 
perance organizations also be persuaded to use the 
Sabbath leaflets, and children's prayer-meetings as 
well. Pastors should also present the value and 
claims of the Sabbath in sermons to children. 

The usual method of conducting Sabbath-schools has, 
I believe, mtich to do with the atmosphere of irreverence 
that is increasingly invading the sanctity of the Sabbath. 
The Sabbath-school, patterned at first after ragged 
schools for secular education, still retains, in many 
places, not the name only but the atmosphere also 
of a common school — the noisy gathering, with 
laughter and play until the secular bell calls not for 
reverence but only for " order," which is reluctantly 
yielded, sometimes only for a few moments, to be 
followed by a border of exercises, the carrying to 
and fro of books, cards, papers, lecture tickets, hand- 



45 2 THE SABBATH FOR MAN. 

bills, mingled with rattling songs in a running-to-the- 
fire style of hurry and noise which makes a market- 
place bustle in God's temple. Even the brief half 
hour of lesson study is often made irreverent by the 
business-like hurrying to and fro of the official " in- 
terrupters," and the session closes with the noise of 
11 children just out of school," instead of the quiet 
hush with which the audience goes from the preaching 
service in the same temple at another hour. Among 
the remedies for the increase of Sabbath desecration, 
one of the most important is that Sabbath-schools 
should copy less after the common school and more 
after the living church, especially in reverence and 
religiousness. Some schools have done this, but many 
have in place of reverence and religiousness only order 
and religiosity. The very A B C of Sabbath-school 
work should be to teach reverence, to head off the 
prevailing profanity by showing that God regards as a 
" profane person" not the swearer only but also any 
one who treats irreverently any of His five representa- 
tives in the earth — His Name, His Word, His Son, 
His Church, His Sabbath. With the new movement 
for cultivating reverence for the Bible by having each 
member of the Sabbath-school use one of his own (not 
a lesson leaf), let us work for increased reverence for 
that other representative of God, the Sabbath. One 
fifth of the population of Great Britain and the United 
States (including about half the children of school age) 
are in evangelical Sabbath-schools, which thus have 
power to sway the future. Let them take a hint from 
the words of Matthew Arnold : "No civilization can 
endure without reverence. There should be an ac- 
knowledgment of its lack by Americans. A spirit of 
reverence should be carefully instilled into the minds 



IMPROVEMENT OF SABBATH OBSERVANCE. 453 

of the younger generation as they grow up. The chil- 
dren are not familiar with the symbols of authority as 
in England, and so are in danger of losing the reality." 
Bringing children to church on the Sabbath is yet an- 
other preventive of Sabbath desecration, to which they 
are so strongly tempted when they have no suitable oc- 
cupation provided for the Sabbath, except the brief time 
of the Sabbath-school session. The case becomes still 
worse when the Sabbath-school itself closes for Winter 
or Summer. In Brooklyn, July and August, with 
their closed churches and Sabbath-schools, are found 
by the police records to be the Devil's revival season, 
and so the Brooklyn Sunday-school Union has adopted 
a resolution recommending the continuance of Sab- 
bath-schools during the Summer as a preventive of 
Sabbath desecration by the children. Nearly two 
hundred Christian men, in replying to a printed ques- 
tion asking what elements of the old-time Sabbath 
observance ought to be restored, almost unanimously 
call for a return to the custom of taking the children 
regularly to morning church. The minister should 
" feed the lambs" as well as the sheep by the sermon 
and services, but whether he does so or not, and even 
if the child is no more willing to go to Church than to 
go to day-school or to eat wholesome bread in place of 
harmful cake, the children should be taken to church 
that the habit of church-going rather than of staying 
at home may be early fixed in the life. Compulsory 
church-going for children too young to guide their 
own destiny is as reasonable and more important than 
compulsory education. In the words of Dr. J. H. 
Vincent : " While there should be no severity in the 
treatment of children, there should be great firmness 
and great tenderness. Authority does not damage 



454 THE SABBATH FOR MAN. 

where it is exercised with love in a gentle, affectionate 
way. Leaving little children to do as they please on 
Sabbath or any other day of the week is most disas- 
trous to personal character and to the safety of our re- 
public. Parental wisdom and parental authority must 
be substitutes for a child's ignorance and a child's 
folly." 

Not homes only but Sabbath-schools also should do 
more toward cultivating this habit of early church- 
going. At present the Sabbath-school is often allowed 
to substitute for the church instead of supplementing 
it. The coupling between Sabbath-schools and the 
churches is very defective. Many step out of the 
Sabbath-school into the street rather than into the 
Church. The Sabbath-school in the United States has 
become a sieve through which nearly the whole popu- 
lation is sifted, but only a small proportion of its mem- 
bership become church-members, and it is safe to say 
that a large proportion of them do not become even 
church-attendants. The question, " How shall we 
reach the non-church-goers ?" must be answered by 
improved connections between the Sabbath-schools and 
the churches. It would not be difficult to get nearly 
the whole juvenile population of any city into its 
evangelical Sabbath-schools. Infidel Germans are 
more than willing that Sabbath-school teachers should 
help them take care of their children. Thousands of 
Roman Catholic children come into evangelical Sab- 
bath-schools almost unasked, and thousands more 
could be reached by a determined effort. If the con- 
nections between Sabbath-schools and churches were 
properly attended to, nearly the whole population 
would at length sift through the Sabbath-schools into 
the churches instead of the streets. Let Sabbath- 



IMPROVEMENT OF SABBATH OBSERVANCE. 455 

school conventions, teachers' meetings, superintend- 
ents, teachers, arrange to take the Sabbath-school into 
the preaching service in a body, by meeting just before 
it, by urging it, planning for it, doing it, and the ques- 
tion, "How shall we reach the non-church-goers?" 
will itself go out of date. 

Our dependence in restoring the Sabbath must be 
chiefly on Christian ho7nes, which have almost exclu- 
sive control of the four most impressible and impor- 
tant years of life, the first four, when the mind learns 
more than even in the four years of a college course, 
and which have far more opportunity for character- 
moulding during the remaining years of childhood and 
youth than all other agencies together. Of the 8760 
hours in each year of a child's life, the Sabbath-school 
gets but 75; the day-school not more than 1200; 
sleep — allowing a full nine hours per day — 3285 ; leav- 
ing 4210 hours under parental guidance, — three and a 
half times as much as secular teachers have", and fifty- 
six times as much as Sabbath- school teachers are 
allowed. Evidently they can not substitute for parents 
in religious training, but only supplement their work. 
Even when a child attends church once a week, and 
also a children's prayer-meeting, parents have still 
eighteen times as much of the child's year as the 
Church. Even of the Sabbath, after taking out nine 
hours for sleep and an hour and a half each for the 
church's preaching service and teaching service, twelve 
hours remain under the parents' guidance. 

What kind of a Sabbath shall we give to the chil- 
dren in our homes? 

Not a Pharisaic Sabbath. We must not be Bettys 
in our religion. Not exactly the Sabbath of ancient 



456 THE SABBATH FOR MAN. 

Covenanters and Puritans, although there is much in 
the Sabbath of our fathers to admire and restore. 
Even Mr. Beecher, who has often criticised the Puri- 
tan Sabbath, admits its mighty power on his life and 
that of others in the following words : " The old Puri- 
tan customs in the family were very rigorous ; but oh, 
the sweetness and the beauty of the households of the 
old Puritans ! Men do not draw pictures of these 
things. They do not draw pictures of the singing of 
hymns, of the reading, with tearful eyes, sweet pas- 
sages of Scripture ; and of children listening spell- 
bound around the knees of their parents, the very air 
perfumed with wonder that bred imagination in poetic 
minds. The freshness of God upon the Sabbath day 
among the Puritans, men do not paint. The Puritan 
Sunday had a great many features in it that were rude 
and hard ; but in the reaction we were going as far the 
other way. . . . Although certain superstitious fears 
that I had detract somewhat from my thought of the 
Sabbath of my childhood, yet the thought of my father 
and mother remains ; the sanctity of that day remains ; 
its stillness remains. When I waked up in the morn- 
ing and found the Sabbath morning's sun pouring full 
into my room, it was the carpet on the floor and the 
paper on the wall ; for there were none other but the 
golden sunlight. When I remember the voice of the 
cock (and there were no wheels rolling to disturb the 
shrill clarion tones) ; when I remember how deep the 
heaven was all the day ; when I remember what a 
strange and awe-inspiring sadness there was in my 
little soul ; when I remember the going down of the 
sun and the creeping on of the twilight ; there is not 
in my memory anything that impresses me as so rich 
in all the tropics as a Christian Sabbath on the old 






IMPROVEMENT OF SABBATH OBSERVANCE. 457 

Litchfield hills. My children have not that — woe to 
me ; and their children, I am afraid, will not have it ; 
but you take out of the portfolio of my memory the 
choicest .engravings if you take away from me the old 
Puritan Sunday of Connecticut. Let the framework 
stand ; but unite with it a better usage. Bring into it 
less sanctity of the superstitious kind, less rigor, less 
restriction, but more love, more singing, more exulta- 
tion, more life. Make the Sabbath honorable and joy- 
ful." 

Put with that " The Cotter's Saturday Night" as a 
picture of the opening of Scotland's ancient Sabbath : 

" The cheerful supper done, wi' serious face 

They round the ingle form a circle wide ; 
The sire turns o'er, wi' patriarchal grace, 

The big ha' Bible, ance his father's pride. 
They chant their artless notes in simple guise ; 

They tune their hearts, by far the noblest aim : 
Perhaps Dundee's wild warbling measures rise, 

Or plaintive Martyrs, worthy of the name. 

" Then kneeling down, to Heaven's eternal King, 

The saint, the father, and the husband prays : 
Hope 'springs exulting on triumphant wing,' 

That thus they all shall meet in future days : 
There ever bask in uncreated rays, 

No more to sigh, or shed the bitter tear, 
Together hymning their Creator's praise, 

In such society, yet still more dear, 
Where circling time moves round in an eternal sphere. 

* -x- * * * * 

" From scenes like these old Scotia's grandeur springs, 

That makes her loved at home, revered abroad : 
Princes and lords are but the breath of kings, 

An honest man's the noblest work of God." 

While the Sabbath of our fathers on both sides the 
sea was far better than the extreme of laxitv to which 



458 THE SABBATH # FOR MAN. 

we have pendulumed, it is not the pattern for our 
children in all respects. One of the good (?) resolu- 
tions of Jonathan Edwards was, " Never to utter any- 
thing that is sportive or matter of laughter on the 
Lord's-day. " I wonder if the good man would have 
thought it a desecration of the Sabbath to read on 
that day Elijah's satiric speech to the worshippers of 
Baal ; or Isaiah's satire on those who carved a god 
out of one end of a log and burned incense to it with 
the other ; or the Scriptural picture of Ephraim as a 
cake done on one side but dough on the other ? 

One of the printed questions to which I secured re- 
sponses from about two hundred persons was, " What 
elements of the Sabbath observance of your child- 
hood's home now seem to you harmfully severe?" 
Most of the answers were about like this one from a 
pastor in Salt Lake City: " None whatever; I was train- 
ed to the strictest Scotch observance, and those days are 
the happiest, brightest in my memory. I thank God 
and my parents for them." Another says of his child- 
hood's Sabbath in Wales : " It was free without license, 
and sacred as Heaven." " I can never forget," says a 
Philadelphia merchant, active in Christian work, " the 
family gathering on Sunday eve and the instruction 
from parents — the old-fashioned catechising." An- 
other says of his childhood in New England : " I was 
handled so sensibly on the Sabbath that I did not 
feel it any hardship to properly observe the day." 
Another says that the Sabbath of his childhood was 
"a cheerful, helpful, happy day." Another says: 
" None of the restraints upon us seem now needless 
or severe, yea more, I would be thankful now if I had 
been compelled to commit to memory the whole book 
of Proverbs, half of the Psalms, and some one of the 



IMPROVEMENT OF SABBATH OBSERVANCE. 4^9 

Four Gospels." " The Puritan Sabbath," says an- 
other, " is one of the most delightful memories of my 
childhood." 

Out of hundreds answering only a score remember 
anything from the Sabbath of their childhood that 
seems now " harmfully severe." The following are 
their answers. One says : " Not enough social 
warmth." Another : " We were required to abstain 
from play and pleasure, but no pains (or very little) 
was taken to make the day pass agreeably. If the 
little child must lay aside its dolls and tops it should 
have pictures, Bible stories, songs, etc., in greater 
abundance. Any change would mark the day as un- 
like the other days of the week." Another: " A little 
too great rigor and severity in keeping children quiet, 
and failing to give them suitable reading and enjoy- 
ment." Another : " In my old home in Maine, too 
many meetings, too heavy sermons, too long prayers, 
and too doleful faces." Another : " Was not allowed 
even to whistle on the Sabbath." Another: "My 
limitations as to Sunday reading were stricter than I 
shall impose upon my children. I would not have 
been allowed to read ' Adam Bede ■ or ' The Heart of 
Midlothian.' I would let my boy read them. On the 
whole, the Sunday observance of my childhood was 
very nearly right." Another: 'Undue importance 
attached to simply remaining in-doors when out of 
church." Another : " The painfully solemn atmos- 
phere which it was thought necessary to surround us 
with." Another: " 1. Keeping too strictly in-doors 
and physically too quiet. 2. Too much formal read- 
ing of Bible by young children. 3. Too long Sunday 
services, for children." Another : " Painful straining 
to control petty details of thought and act, instead of 



460 THE SABBATH FOR MAN. 

free, joyous, easy attention to the objects of the day." 
Another : " The lack of material in papers and books, 
and interest of the parents in the pleasure of the chil- 
dren on that day are all I would note. The day was a 
good day, but barren. It lacked bright literature and 
the attention of parents." 

To these may be added some of the answers to a 
similar question about overstrictness in Sabbath ob- 
servance at a Chautauqua conference : ' ' A father would 
not allow his son to pick up a chestnut from the 
ground while going home from meeting. A minister 
would not allow his wife to wash dishes. A mother 
would not cook anything. A father re"ad three chap- 
ters in the Bible for family prayer, and made the 
children sit still and read ' Baxter's Saints' Rest ' all 
day. Too much catechism. Exclusion of all litera- 
ture except the Bible. A minister whipped his wife 
for borrowing eggs. Lack of cheerful conversation. 
No sacred and instrumental music allowed. Little 
children not allowed to sleep. A family was obliged 
to eat buckwheat cakes all day that were made on Sat- 
urday. A boy was pounded with the sole of a boot 
because he washed dishes." 

With these instances of overseverity we may men- 
tion that fatal injury was done to Lord Bolingbroke in 
boyhood by the well-intended but mistaken act of his 
grandparent, in compelling him to pass his Sabbaths 
in reading Dr. Manton's 119 sermons on the 119th 
Psalm. 

One of Professor Blackie's stories illustrates the un- 
due solemnity with which the Sabbath is still observed 
in parts of Scotland. A young man going to church 
one Sabbath with an old gentleman in Skye ventured 
to remark, after they had walked some miles in silence, 



IMPROVEMENT OF SABBATH OBSERVANCE. 461 

that it was " a beautiful day." " Yes, indeed, young 
man," answered his companion ; "it is a very beauti- 
ful day ; but is this a day to be talking about days ?" 
Another distinguished Scotchman tells of a lady of his 
native land who, being out for a walk on the Sabbath, 
lost her hold of a pet dog, and so asked a tipsy Scotch- 
man near at hand to whistle for it. He replied, with 
a look of solemn surprise, " Is this a day for whust- 
ling ?" Mr. Irving, the English actor, when in Bos- 
ton, related that once, traveling in Scotland, near Bal- 
moral, he met an old Scotchwoman with whom he 
spoke of the Queen. " The Queen's a good woman," 
he said. " I suppose she's gude enough ; "but there 
are things I canna bear." "What do you mean?" 
asked Mr. Irving. " Well, I think there are things 
which even the Queen has no recht to do. For one 
thing, she goes rowing on the lak on Soonday ; and 
it's not a Chreestian thing to do !" " But, you know, 
the Bible tells us — " " I knaw," she interrupted, 
angrily. " I've read the Bible since I was so high, 
an' I knaw ev'ry word in't. I knaw aboot the Soon- 
day fishing and a' the other things the good Lord did ; 
but I want ye to knaw, too, that I don't think any the 
more, e'en of Him, for a-doin' it." 

It would seem that some have read the Command- 
ment, " Remember the Sabbath day to keep it 
gloomy." No wonder a child called a Sabbath of that 
sort " such a dim day !" To keep a child, in whom 
God has written the law of activity, sitting still most 
of the time for a dozen hours because it is the Sab- 
bath, is to violate one of God's laws in a vain effort to 
keep another. Sanctity must not be allowed to de- 
generate into sanctimoniousness. Although the chief 
danger of to-day is from overlaxity in Sabbath observ 



462 THE SABBATH FOR MAN. 

ance, in the home as well as everywhere else, there are 
a few parents even now who need to be cautioned 
against a Sabbath of don'ts rather than delights, pat- 
terned after the Puritans or Covenanters rather than 
after Christ and the Apostles. Tertullian and others 
tell us that the early Christians made it a day of re- 
joicing. In after days of unfaithfulness rejoicing be- 
came frivolity, and Puritan reformers reacted to the 
other extreme of severity. On the return swing from 
Puritanic severity we must not stop at frivolity, but go 
back to the brightness of the early Lord's-day, and put 
it before the children as the " day of all the days the 
best." Let it be looked forward to as a serious but 
not a solemn day, the day of best clothes, and best 
looks, and best words, and best thoughts ; the day in 
the home as well as the church ; the children's day 
with the earthly father as well as the Heavenly 
Father ; the day of new books and especially glad talks 
around the Book ; the day of peaceful worship at 
church and in the "S&/z/zjj/-school. " ' This is the day 
which the Lord hath made ; we will rejoice and be 
glad in it." 

A little book, entitled " Four Ways of Keeping the 
Sabbath," by Mrs. H. Beecher Stowe, describes as 
the first way the old Puritan one. It is described 
from the point of view of a man who had been bred in 
it. He told how all the family had to stand up in a 
row and repeat the catechism ; and how one of them, 
who was rather mischievous, was delighted when a 
daddy-long-legs fluttered to his book, causing furtive 
glances all around. The father and mother were very 
sincere, although very rigid, and the children grew up 
to respect and esteem them. The next case was one 



IMPROVEMENT OF SABBATH OBSERVANCE. 463 

of a father and mother who got up late on Sunday 
mornings, and sent their children late to school ; and 
everything was slipshod in the family. The third case 
was that of a Christian who took his children carefully 
to service on the Sabbath morning, and in the after- 
noon for a walk or a row on the lake. Then it was 
suggested to him that, as he walked along, he might 
instruct his children with regard to the works of God 
and the love of Christ ; but the neighbors, Jack and 
Bill, might say : " Well, if this gentleman spends the 
afternoon in rowing on the water or taking the air and 
the sunlight, we may give the whole day to such occu- 
pations. " Then comes the fourth way of keeping the 
Sabbath. A gentleman goes to see his old friend, the 
boy who used to catch the daddy-long-legs. He sees a 
little boy the very image of the father, and the child 
says : " Come in ; we are expecting you. We have 
got such beautiful books, and they are all about Sun- 
day. " When the father comes in, he says : " Yes, I 
know my parents were very good people, and they 
firmly believed in the Fourth Commandment ; but 
they did not make Sunday interesting, and I was re- 
solved that when I grew up I would make it interest- 
ing to my children, and so I have got a number of 
nice books with pictures in them, all for Sunday, and 
all bearing on the Bible." 

Let the Sabbath be in its joyousness the Sunday, 
the brightest and best of the week, as much more 
gladsome than Saturday and Monday, as the sun is 
brighter than Saturn or the moon — not the starlight or 
moonlight of the week, but its high noon of abound- 
ing joy, a day to be hailed by childhood with the 
song : 



464 THE SABBATH FOR MAN. 

" Welcome, delightful morn, 

Sweet Day of Sacred Rest ! 
I hail thy kind return, 

Lord, make these moments blest ; 
From the low train of mortal toys, 
I soar to reach immortal joys." 

Let the Sabbath be made a red-letter day in the 
home, as on the calendars, by adopting the custom of 
some families in which trifling presents are made on 
each Sabbath at the breakfast-table ; or by having, as 
other families do, some unusual luxury at table, such 
as fruit or nuts, that can be had without depriving 
cook or confectioner of their Sabbath of rest, or mar- 
ring the children's health. I know of a family where 
the wife goes twice to dhurch, and teaches in the Sab- 
bath-school, besides doing her own work, but she 
often has a warm turkey dinner or chicken dinner, 
nevertheless, proving that the Sabbath need not have 
a scanty table even if everybody goes to church. 

But the one chief gift and luxury of the Sabbath, 
that makes it " the pearl of days" in many homes, is 
that on that day the father is at home with his chil- 
dren. A little boy said one Sabbath, " Mamma, I 
s'pose they call this a holy day because it's such a 
loving day?" "Why, every day is a loving day," 
said his mother. " I love father, and father loves me, 
and we both love you and baby every day, as well as 
on the Sabbath day." " Ah, but you haven't time to 
say so," answered Willie, " and father can not take me 
to hear the minister and singing on other days, and 
he can not 'muse me on his knee, and talk to me about 
good boys and men. Oh, mother, it's a loving day." 

Mary Blake, writing in The Century, shows forcibly 
that on the principle of rest by change, the mother, 



IMPROVEMENT OF SABBATH OBSERVANCE. 465 

who is occupied with the care of the children all the 
week, ought to be mostly relieved of it on the Sabbath 
by the father, to whom talks and walks with his chil- 
dren ought to be a restful change from week-day busi- 
ness, besides meeting a want in the children's upbring- 
ing. Of this last she says : •' We hear a great deal of 
the value of the mother's influence ; the father's ought 
to be just as valuable. The children need the invigo- 
rating influence of another mind, fresh from a new 
sphere of thought and action. Papa's stories are 
different from mamma's, and so refresh the children. 
While the weary mother steals away, out of all the 
children's chatter and confusion (so necessary and yet 
so wearisome when you hear it all the time) for a 
precious quiet hour or two all by herself, she has the 
inexpressible comfort of feeling that the children are 
not left to hear the gossip of servants, but are being 
taught in some things even better than she could do 
it. Our younger children are sometimes too much 
left to feminine influence. Day and Sunday-school 
teachers are almost always women ; good and faithful 
ones they may be, but the children need the masculine 
element of strength and enterprise to supplement the 
feminine teachings of docility and gentleness. One 
balances and completes the other. The girls ought to 
be stimulated and strengthened in character by con- 
tact with their father's mind ; the boys should learn 
from his example what true manliness is. They see 
sham manliness enough every week-day among their 
school-fellows. To our busy business and workingmen, 
Sunday is the only time they have to really reach their 
children. The fact that papa is to be at home all day 
ought to be the biggest and best treat of the whole 
happy Sunday-time. I heard a four-year-old tot say, 



466 THE SABBATH FOR MAN. 

last night, in the midst of the bedtime frolic : ' Oh, 
isn't it most time for Thunday to come again ? I 
think Thunday is the bethtest of all.' ' 

Another writes : " We know a household in which 
the Sunday is hardly over before the little ones begin 
the inquiry, ' Mamma, when will it be Sunday 
again ? ' To these children Sunday is the ' red-letter ' 
day of the week, looked forward to, and backward to 
on every other day. And this, because on Sunday 
they have their father at home all day. This wise 
father makes Sunday the children's day. He dis- 
misses his business cares, gathers his children close 
about him, listens to their histories of the week, reads 
to them, or talks to them, or walks with them. He is 
making beautiful associations to cluster about this 
beautiful day." 

In the light of these loving home pictures I wish to 
protest against the inherent impropriety and intrusive- 
ness of Sunday visits. They cause Sunday traveling 
and so Sunday work ; they keep from the house of 
God on Sabbath afternoons and evenings many who 
would have attended but for visitors who egotistically 
substitute their gossip for the services of God's house, 
and keep at home those who are secretly vexed at their 
ill-timed calls ; but worse than all this, Sunday visit- 
ing (except sometimes within one's own family) is an 
offensive interference with home life on the only day 
when all the family can enjoy each other's fellowship. 
It is assuming much to expect a real welcome as a 
Sunday visitor on the only day of the week when a 
husband can be with his wife and children, and when 
your visit will interfere with both his duty and his 
privileges in their society. The Sabbath is not 
" Visitor's day," but " Home day." 



IMPROVEMENT OF SABBATH OBSERVANCE. 467 

A revival of home religion is the key to the difficult 
question of Sabbath observance. 

"Shall children play on Sunday? Certainly not on 
the street^ where on that day, more than any other, 
they will have an assorted lot of bad company, includ- 
ing chiefly untrained, neglected and bad children, who 
are unconsciously practising for the jail. It is said 
that the Devil tempts an idle man, but the parent who 
leaves a child on the Sabbath to follow his own devices 
on the street, tempts the Devil. " A child left to him- 
self bringeth his mother to shame." If such a child 
does not turn up in the courts it will not be for lack 
of abundant opportunity. And here it should be said 
that many a boy who is sent rather than taken to the 
Sabbath-school by his parents, really goes quite as 
often to the Devil's Sunday-school in the streets, 
spending his missionary nickel for candy and cigar- 
ettes, and his time in play. The best remedy for this 
evil is that parents should go with their boys to Sab- 
bath-school either as teachers or as members of adult 
classes, and thus not only prevent the occasional tru- 
ancy of the " small boy," but also the entire abandon- 
ment of the Sabbath-school by the " after-boy," who 
at sixteen does not think it manly to stay in a 
" school " which he is made to feel by his parents' 
absence is only a " children's institution." The best 
way to keep young men in the Sabbath-school at the 
very age when they need it most, is to put a hedge of 
adult classes, filled with their parents, between them 
and the door. The next best remedy for the truancy 
of Sabbath-school boys is for every superintendent to 
provide his teachers with blanks by which the attend- 
ance and contributions of each scholar, except adults, 



468 THE SABBATH FOR MAN. 

may be reported through the mail quarterly or monthly 
to the parents. A third remedy, which may be used 
with or without the second, is to provide each mem- 
ber of the school quarterly with small numbered 
envelopes, such as are used for weekly collections in 
churches, in which parents may put the missionary 
dime or nickel and seal it up "so that it may not get 
lost on the way to Sabbath-school," and. so that the 
treasurer of the Sabbath-school can, at his home, 
credit each person by their number with what is paid. 
Where such an envelope system has been adopted col- 
lections have been doubled, which means more than 
the saving of money, — it means prevention of Sab- 
bath-breaking and conscience-breaking by little em- 
bezzlers who were not before sufficiently protected 
against temptation. 

To return to the subject of children being left to 
themselves out of doors on the Sabbath, I recall the 
arrest, in 1884, in New York, of ten well-dressed boys, 
whose ages ranged from eight to fourteen, for Sunday 
gambling and other crimes. It was said by the officer 
arresting them that " as boys were not allowed to play 
base-ball on Sunday they had no choice except be- 
tween the gambling-den and the street." Evidently the 
officer and " the indignant mothers" had forgotten that 
for boys on the Sabbath there is " no place like home." 

Few will defend, though may allow, the playing of 
children on the street. But shall children play on Sun- 
day in the home ? Some devoted and intelligent 
Christian mothers say, " Yes, only let them be Sunday 
plays." A little fellow unconsciously expressed the 
children's demand for something of this sort by asking 
a minister, whose visit led his parents to forbid him to 
play on that particular Sunday, " Please, mister, can't 



IMPROVEMENT OF SABBATH OBSERVANCE. 469 

we have a little spiritual funf* The Christian 
mothers to whom I refer have conceived a plan by 
which to give the active, restless little ones " spiritual 
fun" on the Sabbath, without allowing them to lose 
sight entirely of the sacredness of the day. They do 
this by providing what they call " Sunday plays," 
which are brought out on that day only, and are in 
every case connected with Bible stories and sacred 
subjects — such as the picture puzzle of Christ blessing 
little children, a picture of that scene being pasted 
upon card-board and cut up into small pieces of varied 
form, which are to be fitted together again. Other 
sacred pictures are used in the same way ; also a map 
of Palestine. Among the most popular of Sunday 
plays are " Noah's Ark," " Pilgrim's Progress Puzzle," 
and a box representing the Bible as " The Divine 
Library" of little books. Asa Bullard, for half a 
century editor of a religious paper for children, uses 
illustrated Scripture cards and blocks covered with 
religious pictures, as Sabbath plays, putting them away 
on all other days. Playing church, and playing Sab- 
bath-school, building a meeting-house or a Bible build- 
ing of any kind, all belong in this list of Sabbath plays. 
A mother tells of one of her boys who on the Sabbath 
amuses and instructs the younger children by cutting 
out all kinds of objects to illustrate the Bible. With 
such a faculty he makes real to the minds of his 
brothers and sisters many events, for instance, " Pha- 
raoh's host pursuing the Israelites through the passage 
in the Red Sea," by using larger papers heaped up 
like walls on each side representing the water, which 
are thrown down and swallow up the " chariots and 
the horsemen," also represented by paper, but cut in 
shape resembling somew r hat the original. 



470 THE SABBATH FOR MAN. 

Those who advocate Sabbath plays for children are 
generally aware of the caution that is necessary in 
order to do it in such a way as to distinguish the Sab- 
bath as a Sacred Day. A writer in the Sunday- School 
Times says : " If you want to entertain children in the 
best way Sunday afternoon, you must give yourself up 
to the business ; and you must prepare for it before- 
hand. You must sit down with them, and tell them 
fitting stories, or read to them in language which they 
can understand and enjoy. Or you can have a little 
Sabbath-school of your own, with its singing, and its 
lessons, and its maps, and its blackboard or slate, and 
its object illustrations ; and all the children can have 
a part in this. Or you can set one group of the chil- 
dren at examining a book of Bible pictures, or one child 
at explaining such pictures to two or three others ; 
and another group at a lesson of Scripture cards, with 
their stories or simple questions and answers. . The 
very little children can have their Scripture pictures, 
or models, or blocks, or dissected maps — all different 
from week-day playthings, and known to them to be 
so. Then again the children can be set at picking out 
Bible places, or Bible characters, and arranging them 
alphabetically ; or they can have a share in the endless 
number of Bible puzzles or curious Bible questions, of 
which there are published collections. Of course 
there must be a variety, a changing from one plan to 
another, hour by hour as well as week by week. And 
this will tax the patience and the endurance of any 
parent. But there is no other way of doing the best 
for children in their religious training than giving time 
and strength to them, as well as love." 

It is answered by those who object to Sabbath plays 
that if " children need a mother or older sister to 



IMPROVEMENT OF SABBATH OBSERVANCE. 47 1 

direct their plays into proper channels," that mother 
or sister can more safely and almost as easily interest 
the children in Bible stories, good books and sacred 
songs, without destroying the couplet, 

" I must not work, I must not play, 
Upon God's Holy Sabbath day." 

It is certainly a fact, that in many homes where all 
Sunday play is prohibited, children say, " Sunday is 
just the nicest day we have, if we don't play." Such 
a result can only be secured by consecrated ingenuity 
and much self-sacrifice and courage on the part of the 
parents. For instance, they must not allow the giving 
or receiving of intrusive Sunday visits to rob the 
children of their guidance in their Sabbath joys. In 
any case, it is certain that there is no day in which 
children need so much guidance as on the Sabbath, no 
day in which parents need more of the spirit of Him 
who " pleased not Himself." 

Richter said he would speak the name of God to a 
child only at grand moments, meaning doubtless when 
a child was gazing with awe upon mountains, or the 
ocean, or a thunder-storm, or the sunset, that he 
might thus cultivate reverence. Parents, whether by 
Sabbath plays or without them, should make every 
Sabbath whisper reverently to the heart of childhood 
the sacred name of God. 

There is danger that if children are left to them- 
selves in their Sabbath plays they will imitate older 
Sabbath desecrators, or at least go to playing railroad, 
as one little boy did, under the excuse of running " a 
Sunday milk train," or playing store with the pretence 
of its being only " an apothecary's shop." 
. The distinction between the Sabbath and other days 



47 2 THE SABBATH FOR MAN. 

ought to be very marked at the piano, as in one board- 
ing-house in New York, which has this sign put up 
with each recurrence of the Sacred Day : " Only 
sacred music to be played on the Sabbath." Such a 
rule should prevail in every home, not for its own sake 
only, but in courteous consideration for the neighbor- 
hood also. 

Many will theoretically object to these " Sunday 
plays" and then allow their children to play on that 
day exactly as on other days, except, perhaps, that 
they must play at home. If children are to be allowed 
any plays at all on the Sabbath it is better they should 
be " Sunday plays," used in such a way as to " dis- 
tinguish" the day from all others ; but it is perhaps 
best of all to provide for a child's instinct of activity 
on the Sabbath in ways that no less pleasantly but 
more emphatically " distinguish" the day. Going and 
coming from church and Sabbath-school, with the 
changeful exercises of the latter, followed by the hour 
or two with the new Sabbath-school papers and books, 
and the quiet walk with father, who is on other days 
11 such a stranger" to the children, and an hour's 
bright talk around the big Bible about the Sabbath- 
school lesson or some Bible story, with the necessary 
eating and dressing, fills up the day pleasantly without 
play, and marks it by that sign as a special day. 

Rev. Willard Scott, of Omaha, pictures such a Sab- 
bath in suggestive detail : " Sunday should be the 
family's own day, spent alone, — no company, — in 
church, at home, in walks if thought best, — but the 
communion day between parents and children. It 
should be the best of the week. I would outline the 
day thus : I. Rise as early as usual and promptly 
attend to the morning's duties. [Let the Fourth 



IMPROVEMENT OF SABBATH OBSERVANCE. 473 

Commandment be repeated every Sabbath morning at 
breakfast.] 2. Let family worship be expanded by 
singing, responsive reading, brief comments on the 
Scripture, etc., making a service of twenty minutes 
out of it — often using the Sabbath-school lesson. 
3. Prepare for service and attend, — the whole family 
in church and Sabbath-school. 4. Have a good din- 
ner, the best possible, so that it doesn't keep any one 
from church. Eat long and with enjoyment, — the talk 
being upon the services, etc. I would make it the 
meal of the meals. 5. After that let any one who is 
sleepy take a nap, or spend the time better in reading 
bright books or papers, or in talk or walk, — if in walks, 
in private places, not in public roads or parks. Driv- 
ing is not good, usually. The object is pleasure in 
company and conversation, in thoughts of God and 
home. 6. At tea-time let a lunch be passed around, 
with no formality, but a good, tasty lunch, followed 
by a home service, recitation of verses, hymns or 
creeds, singing, a bright story read one for all, prayer, ' 
and early to bed. Our evening church services are 
ideally out of place. We seem to require them, 
things being as they are, but they have many draw- 
backs. The children can't go, and the parents should 
not leave them. I wish all would and could attend in 
the morning, and then we should need no evening 
service ; but the young folks and our city habits seem 
to compel it. Sunday should be the family day. All 
should be together and, join in everything, with no 
diversions, for we know too little of each other, have 
too few points in common." 

In teaching children the blessedness and sacredness 
of the Sabbath nothing is trivial^ A light touch may 
destroy the beauty of the sculptor's soft image in 



474 THE SABBATH FOR MAN. 

clay, or a few such touches make it a joy and wonder. 
" We begin to teach our children the observance of 
Sunday by simple acts; the putting by of mother's 
work-basket, the general setting to rights on Satur- 
day." Some of us can remember how it increased our 
awe for God's Day that our mothers prepared their 
Sabbath food on Saturday, and that our fathers left 
not so much as the blacking of boots or shaving to mar 
the Sabbath rest for themselves or any of the house- 
hold, — walking to church rather than keep horse or 
driver from their portion of rest, and eating plainer 
fare than other days lest a Sabbath feast should be 
soured with the thought that it cost some one their 
God-given right to a day for conscience. 

On the other hand, the driving up at the door on 
the Sabbath of the Sunday carriage or the Sunday ice- 
cream wagon helps to mar the Sabbath in a child's 
heart. " Please, father, is it wrong to go pleasuring 
on the Lord's-day ? My teacher says it is. " ' Why, 
'child, perhaps it is not exactly right." ' Then it is 
wrong, isn't it, father?" ''Oh, I don't quite know that, 
if it is only once in a while." " Father, you know how 
fond I am of sums ?" ' Yes, John, I'm glad you are. 
I want you to do them well, and be quick and clever 
at figures ; but why do you talk of sums just now?" 
" Because, father, if there is one little figure put 
wrong in a sum it makes it all wrong, however large 
the amount is." "To be sure, child, it does." 
' Then please, father, don't you think if God's Day is 
put wrong now and then it makes all wrong?" " Put 
wrong, child — how ?" "I mean, father, put to a wrong 
use?" "That brings it very close," said the father, 
as if speaking to himself ; and then added : " John, it 
is wrong to break God's Holy Sabbath- He has for- 



IMPROVEMENT OF SABBATH OBSERVANCE. 475 

bidden it, and your teacher was quite right. ' Re- 
member the Sabbath day to keep it holy.' ' A dress- 
maker told her little niece one Sabbath morning to 
take a bundle under her shawl to one of her customers, 
adding, " Nobody will see you." The child looked 
up earnestly and asked, " But, aunt, isn't it Sunday 
under my shawl?" I have known the sanctity of 
God's Day, as learned from the Bible, to be blotted 
sadly in a child's heart by a father's thoughtless 
and needless patronage on the Sabbath of a candy- 
store. 

In this connection the following extract from the 
report of a conference on Sabbath Observance at 
Chautauqua will be found suggestive. Dr. J. H. Vin- 
cent said : " Let us name some of the things that may 
be done on Saturday night in connection with prepar- 
ing for the Sabbath." The following were named : 
" Blacking boots ; coffee grinding ; clothes all ar- 
ranged ; marketing all attended to ; Sunday-school 
lessons learned ; bathing done ; Sunday morning's 
paper read on Saturday night." Whereupon Dr. Vin 
cent said : " In our homes all the boys should take a 
good bath Saturday night, clean clothes piled up, each 
set in its proper place ; shoes blacked. ' Tom, you 
black the children's shoes ; John, you black Tom's ; 
help each other. And, John, you are the oldest, — 
you black father's.' Tom's clean clothes on the 
chair ; clean shoes under it ; hair trimmed and every- 
thing ready, and he goes to bed early on Saturday 
night as a preparation for to-morrow. Strict ? No, 
systematic. An object lesson. A clean boy, a clean 
day, clean clothes, clean shoes. God help him to 
make a clean record ! And that little ministry from 
the earliest childhood throws a sanctity about the day 



47$ THE SABBATH FOR MAN. 

and connects personal cleanliness with that higher in- 
fluence of his life, and the Sabbath day becomes the 
cleanest and the brightest day of all the week. There 
is nothing very rigid about that. That is the way I 
was trained up." 

Does the reader say, " These are trifles ?" So said 
a thoughtless critic of the minute touches here and 
there on a great statue with which Michael Angelo 
had occupied the month since the critic's previous 
visit. "Yes," said the master artist, "but trifles 
make perfection, and perfection is no trifle." 

An incident of a father and his son is full of sug- 
gestiveness in this connection. " He was an upright 
business man. In his heart he believed the religion 
of Christ to be true. But he was very busy, and when 
Sunday came he was thoroughly tired. He became 
interested, too, in his Sunday paper ; so he gradually 
dropped off going to church. His wife went regularly, 
and sometimes the children. One morning, just after 
his wife had set out, he was comfortably seated read- 
ing the money article, when he heard his boys talking 
in the next room. Said eight-year-old Willie : ' When 
you grow up, shall you go to church as mother does, 
or stay at home like father?' 'I shall do neither,' 
said the older one, decidedly. ' When I'm a man, I 
shall have my horses and be on the road Sundays and 
enjoy myself.' The newspaper suddenly lost its at- 
traction. Between the father and it there came a 
picture of his boys associating with loose men and 
drifting into a godless, reckless life ; and of himself 
looking on, in his old age, at the fruit of his self in- 
dulgence. Five minutes after he was rapidly walking 
toward the church. When the service was over his 
wife, coming down the aisle, saw him waiting at the 



IMPROVEMENT OF SABBATH OBSERVANCE. 477 

door. There was a questioning, glad surprise in her 
eyes ; but he only remarked that he had taken a walk, 
and thought he would join her on the way home. 
Next Sunday, however, the whole family were in their 
pew, and all the rest of the day there was a kind of 
peace about the house that reminded him of his boy- 
hood's days in his father's home. And who will say 
that he was the less fitted for another week of business 
life by this share in the. services of God's house, in- 
stead of ' staying at home all Sunday to rest ' ?" For 
the sake of your children, if not for your own sake, 
" Remember the Sabbath day to keep it holy." 

Our strongest hope for an improved Sabbath lies in 
creating a greater reverence for it in the next genera- 
tion, while it lies plastic in our hands in the childhood 
of to-day. As in beleaguered Lucknow, with ferocious 
Sepoys all about it, — and beneath it too, preparing 
to blow it up — the Scotch lassie heard the music of 
Havelock's approaching army before all others and 
cried out, " Dinna ye hear it ? the pipes of the Mac- 
Gregors the grandest of them all?" so the friends of 
the beleaguered Sabbath hear afar off in the music of 
the world's Sabbath-school army of fourteen millions 
the promise of relief and rescue. 

The coining man will keep the Sabbath if the " little 
men" of our homes and schools are taught to love it 
as a gift from God and " for man." 

(7) The last and most radical remedy that I have to 
mention for Sabbath desecration is suggested by the 
last and profoundest Bible reference to the institution : 
" I was in the spirit on the Lord's-day and saw — " 
What ? My political daily ? My friends in the next 
town? Money? Pleasure? No. Jesus and Heaven. 



478 THE SABBATH FOR MAN. 

As the Sabbath is a monument not only of God as 
Creator, Deliverer, Law-giver, Risen Redeemer, but 
also as the Pentecostal Spirit, so the Sabbath should 
be a day not only of rest and obedience and sacred 
memories, but especially a day of Pentecost. Only 
those who are " in the Spirit on the Lord's-day" can 
in the highest sense " keep it holy." Uncle Sam — a 
Down-East farmer known far and wide by this patriotic 
title — had a neighbor who was in the habit of working 
on Sundays ; but after a while this Sabbath-breaker 
joined the church. One day Uncle Sam met the min- 
ister to whose church he belonged. "Well, Uncle 

Sam," said he, " do you see any difference in Mr. P 

since he joined the church?" "Oh, yes," said Uncle 
Sam, "a great difference. Before, when he went out 
to mend his fences on Sunday, he carried his axe on 
his shoulder, but now he carries it under his coat." If 
you keep the Sabbath only by abstaining from physical 
acts of work and business, while business thoughts and 
plans are cherished ' ' under your coat, "in your thinking 
or reading or conversation, God discerns no essential 
difference between you and those whose Sabbath- 
breaking is more public. The Sabbath command 
ments of the Bible are discerners of the thoughts 
and intents of the heart, requiring of us not only 
outward abstinence from worldly occupations but also 
right "thoughts" and a "delight in the Lord."" 31 
No outward compulsion can secure this profoundest 
and grandest part of Sabbath observance. It comes 
by inward impulsion to those who being "in the 
spirit on the Lord's-day" do not even " think their 
own thoughts" or "speak their own words." Such 
persons are " free from the law" in the only way 



IMPROVEMENT OF SABBATH OBSERVANCE. 479 

that the New Testament frees any one from it, by re- 
ceiving God's Spirit and so obeying the Fourth Com- 
mandment and every other, not by constraint, but, as 
God does, from innermost preference. Delight and 
devotion are thus found to be friends, not foes. The 
day thus brings rest to the soul as well as the body. 

" Experience tells us, after a trial/' says F. W. 
Robertson, " that those Sundays are the happiest, the 
purest, the most rich in blessing, in which the spiritual 
part has been most attended to, those in which the 
business letter was put aside . . . and the profane 
literature not opened, and the ordinary occupations 
entirely suspended ; those in which, as in the temple 
of Solomon, the sound of the earthly hammer has 
not been heard in the temple of the soul." 

" Sweet day, thine hours too soon will cease j 
But, while they gently roll, 
Breathe, Heavenly Spirit, source of peace, 
A Sabbath to my soul." 

Such a Sabbath one may have, even when he can 
not be in church, if he is " in the Spirit," for instance, 
on the sea, where some Christian ship-companies 
' remember the day to keep it holy,' looking from the 
ocean's picture of man's immortal soul upward to 
the overarching symbol of God's eternal watch-care, 
and sending up beneath that cathedral dome their 
heartfelt prayers and praises. The range of this spirit- 
ual Sabbath is as wide as the earth and as long as 
time, — indeed, like charity, it " never faileth," even 
in eternity. 

On one side of the monumental Sabbath, Memory 
writes the great events of its past : 



480 



THE SABBATH FOR MAN. 



God created the world ; delivered His chosen 
people from bondage that they might deliver the 
world ; proclaimed to mankind His law ; redeemed 
it by the death and resurrection of His Son ; 
blessed it with the Pentecostal Spirit. 



On the other side Hope writes of the Sabbath's 
future : 



There remaineth through the Christian dispen- 
sation, into the Millennium, into Heaven, a Sab- 
bath rest to the people of God. 






" Thine earthly Sabbaths, Lord, we love, 
But there's a nobler rest above ; 
O, that we might that rest attain, 
From sin, from sorrow, and from pain ! 

" In Thy blest kingdom we shall be 
From every mortal trouble free ; 
No sighs shall mingle with the songs 
Resounding from immortal tongues. 

" No rude alarms of raging foes, 
No cares to break the long repose, 
No midnight shade, no clouded sun, 
But sacred, high, eternal noon. 

" O long-expected Day, begin ! 

Dawn on this world of woe and sin : 
Fain would we leave this weary road, 
To sleep in death, and rest in God." 

—Doddridge, 



Saturday as the Minister's Weekly Rest-Day. — Ministers are 
often "horrible examples" of their own teaching that men cannot 
maintain physical and mental health and strength without a weekly- 
rest-day. They are sicklier than they have any business to be. 

" Why should we ever live 
At this poor, dying rate ?" 

The preacher who would have his bow abide in strength must un- 
bend it, not only once a year for a month, but also once a week for a 
day. His preaching of the doctrine of weekly rest would be more 
effective if he practised it himself. His enforcing of this law upon 
others would be less resisted if he could show in a manly and muscu- 
lar body and ever vigorous mind the benefits of enforcing the princi- 
ple he advocates upon himself. 

Most ministers are ready to concede that they would be greatly 
benefited by devoting one day per week to rest, and in a half-and- 
half way do make Monday an "off day" when it is convenient to do 
so. 

Saturday is a more suitable day for the minister's rest than Mon- 
day, for three reasons : 

i. As the Sabbath is his day of opportunity, he should give to God 
and to his people, not the fag end of an old week, a day preceded by 
six days of toil, but the first-fruits of a new week, following his week- 
ly rest-day. Dr. Haegler, of Germany, shows by a diagram (p. 4) that 
a man's strength, which runs down from Monday morning to evening, 
is not quite restored by the sleep of the night, but is each morning a 
trifle lower than on the preceding morning, being lowest of all on Sab- 
bath morning, if the man has been working continuously through six 
days ; but after the weekly rest-day it is back to the level of its best, 
where the minister should be on Sabbath morning, and will be if he 
has rested on Saturday. To put it scientifically, a day's work of 
hand or brain uses up, say, an ounce of oxygen, the "natural gas" 
of the human system, that furnishes it with heat and power. A 
night's sleep restores only five-sixths of this. (See p. 4.) After six 
days of work, one is a whole ounce behind — that is, a minister who 
does not rest Saturday is on Sabbath morning where a workman is on 
Monday night, whereas by resting Saturday he would come to Sab- 
bath morning as he should, with a full pressure of his " natural gas." 

2. Saturday is better than Monday also because a minister can on 
that day have the fellowship of his family and friends in his recreation 
to a much larger degree than on any other day, since his children are 
free from school, and, in some cases, yet others are able to join in 
his pleasures because of the Saturday halMioliday. If the minister 
attempts to have his rest-day in solitude he will hardly keep his mind 
out of the usual ruts of thought which he needs to escape, and if his 
only companions are ministers, the same thing is likely to happen. 
What ministers need for rest is not a ministers' meeting discussion of 
Calvinism or Retribution (let that come into a work-day), but out-door 
athletics — riding, rowing, romping — in company with wives and chil- 
dren — even the reading of the day being entirely untheological. 

3. Another reason for preferring Saturday to Monday for the min- 
ister's rest-day is that preaching on the Sabbath is a great quickener 



of the minister's own thoughts, and if he has previously had his week- 
ly rest-day he can think and write on Monday with greater swiftness 
than on any other day, having the momentum of the Sabbath behind 
him, and before him the new trains of thought suggested by it, which 
he can follow more successfully while they are freshly in mind. 

But reasons for observing a weekly rest-day are not enough to 
make either busy or lazy preachers devote their Saturdays regularly 
to rest. They must hear not only the call of Utility but also of Au- 
thority. Is there no pressure of that great word " ought" upon us in 
this matter? Surely if we ought to observe any weekly rest-day, it 
ought to be that one which will bring us to our pulpits in the best 
condition. Not only Divine and civil law, but also natural law, requires 
the weekly rest-day. Surely to a preacher the law written by God in 
his own body ought to be as binding as the laws of his State. He is 
excused from observing it on the usual day, but not from neglecting 
it altogether. 

But ministers have enough of human nature to need, behind them, 
like other men, some enforcer of the laws which they approve. In 
order to secure this, I suggest that the preacher make a covenant in 
his best mood to protect him in his worst, a covenant with his wife 
and with one or more of his fellow-pastors and their families, to spend 
the Saturdays in recreation, with a fine for the recreation fund for any 
failure to do so when the excuse offered shall not be voted valid ? 

As a great scholar, disposed to waste his mornings in lazy sleep, 
paid a servant to drag him from his bed at a certain hour in spite of 
any protest he might make ; as a great tragedian hired two servants 
to pinch and kick and strike and otherwise rouse him to real anger 
just before he was to go upon the stage, that he might be in proper 
condition for his part ; so the minister in his wise moments should 
make such a contract as I have suggested to protect himself against 
the lazy habit of postponing his pulpit preparation to Saturday, and 
to prepare himself by rest to enter his pulpit on Sabbath in a suitable 
condition for' his work; Condition is really more important than 
composition, though there is no reason why one should not have both 
at their best. 

What better theme can ministers' meetings find than this question 
of their weekly rest-day ? Having discussed it we suggest that the 
following covenant be taken by the ministers and their wives, 
many of whom work almost as hard in the church on Sunday as 
their husbands. 

The undersigned, ministers and others, who are occupied on the 
Lord's Day in works of necessity and mercy, believing that the full- 
est health and strength and efficiency cannot be maintained without 
the observance of a weekly rest-day, hereby covenant to devote the 
Saturdays regularlv to rest and recreation, and to keep each other on 
that day from religious work and study, save in cases where sickness 
and death afford good reasons for exception ; and we hereby agree to 
pay a fine of five dollars to be put into the recreation fund whenever 
an excuse is not deemed sufficient by the triumvirate whom we shall 
appoint month by month to be masters of our recreations. 



VII.-APPENDIX. 



SPECIAL NOTES ON PARTS I TO VI, INCLUSIVE. 



[Full-face figures correspond with the small reference figures in the 
text. These are followed, in this first section of the appendix, after a 
dash, with the number of the page with which the note is connected. 
If the reference figures in the text are near the top of the page, the 
first figure in the appendix reference is made half size, thus : p. 2 7, or 
p. 272 ; if the reference figures are near the bottom of the page, the last 
figure is made half size, thus : p. 2-, or p. 27.2 ; if reference figures 
are near the middle of the page, thus : p. 2 - ; for instance, 10 — p. 2 7 
means that note 10 is connected with a paragraph near the top of 
page 27. The same principle is followed in all references to pages in 
the appendix, that is, 2 7 anywhere would mean " near the top of 
page 27 ;" 2 -, " near the middle of page 27 ;" 2 7 , " near the bottom 
of page 27." When appendix figures are put in a parenthesis they in- 
dicate the note of that number, for instance, (27) would mean, " See 
note 27 of the Appendix."] 

1 — p. 30. Dr. Gibson answers the question whether Chinese con- 
verts in California are as lax in Sabbath observance as the average 
Christians- of that region, thus : "About the same — can not expect 
them to greatly excel their white brethren." Rev. W. C. Pond, of the 
same city, says : " Our Chinese Christians differ in their observance 
of the Sabbath. Some are very conscientious — some are drawn into 
business conversation, and, possibly, into business transactions now 
and then. Most of them being servants in non-Sabbath-keeping fam- 
ilies, have specially hard work to do on that day." Rev. 
F. H. Marling, Presbyterian pastor in New York City, thus describes 
the fidelity of his Chinese members to the Sabbath (and his testimony 
might be duplicated from many other Eastern pastors who have Chi- 
nese members) : " J. When examined by the Session, they gave clear 
and correct answers as to the duty of keeping the day holy, and not 
working upon it. 2. The very day they were received was the begin- 
ning of the Chinese New Year (Jan. 27, 1884), and a general feast was 
being held by their countrymen in Brooklyn, but our boys did not go 
till Monday, being at our church and school morning and afternoon. 
' This they did, not as we hoped, but of their own ready mind.' 
3. They are regularly at church Sabbath morning, and at two schools 
in the afternoon." 3 — p. 43. The following extract from the report 
of an address by Dr. Begg (Edinburgh (797), 188 1), represents all too 
faithfully the injury that is being done to Christianity in heathen lands 
by the commerce of so-called Christian lands, in its frequent disregard 
of the Sabbath : "In Egypt, he was struck to find that the Moham- 
medan Sabbath was strictly observed, and that they could not find 
admission into the museum on that day ; whereas- on the other hand, 



484 THE SABBATH FOR MAN. 

he was equally mortified to see that the merchants of this country were 
loading their ships on the Sabbath day in the harbor of Alexandria. 
The truth was, that they, by their inconsistency, did very much in for- 
eign countries to infringe upon the day of rest, and to prejudice even 
the heathen against that day." 4 — p. 47. Missionaries and converts 
from heathenism are not always more heroic and self-sacrificing than 
average Christians of civilized lands, as the following extract from a 
missionary's letter will show : " I remember a young preacher came 
to me one Sunday saying that a boat-load of heathen who lived in his 
vicinity were to start that evening for his village, which was three 
days' journey away, and asking if it would be wrong for him to go 
with them. I told him to go along and tell them all he could about 
the Christian religion on the way. Had he not gone with them, it 
would have been necessary for him to hire a boat the next day at great 
expense, or else take a hard two days' march overland." That sounds 
very much like the home-made excuses for Sabbath-breaking. For 
instances of self-sacrifice in Christian lands, see pp. 307, 427. 5 — p. 5 o. 
For further facts about Sabbath observance in missionary lands, see 
Gilfillan (703), p. 593, etc. 6 — p. 53. Col. Emile Frey, the Swiss Minister 
at Washington, in replying to my questions, April 24, 1884, thus pict- 
ures the Continental leanings of the Swiss Sunday : " In Switzerland 
people go generally to church in the forenoon on Sunday, and enjoy 
themselves in the afternoon, every one in his own way, according to 
his nature and culture. The cities are quiet on Sundays because a 
great many inhabitants of cities are used to going on Sunday after- 
noons to the country and enjoying themselves there. On Sunday more 
trains are run than during the week for the sake of those people who 
have to work during the week." Pastor E. Deluz (796), of Geneva 
contributes (with favorable facts elsewhere mentioned) the following 
evidence that Swiss Sabbaths have abundant room for improvement. 
The Canton of Geneva has had no Sunday law for fifteen years. In 
certain quarters of Geneva shops are open, though voluntarily closed 
in the principal streets. Fishing and hunting are common in this 
Canton. Lucerne, with a Sunday law, has far more desecration than 
Geneva without, because more British and American travelers and 
other Sabbath-breaking tourists are there to trample on its laws. The 
law against work in manufactories allows exceptions at the discretion 
of certain " inspectors," and the law requiring railroads and other 
public carriers to give each of their employees one Sunday in three for 
rest is obeyed by only one or two companies, the others giving two 
week-day holidays per month instead. Letter carriers and telegraph 
operators work half of two Sundays out of three, having the third for 
rest (which is more than is given in some American post-offices). Ex- 
cursions, tippling, theatres, processions are allowed, and horse races 
sometimes occur. In short, while the Sabbath is less profaned in 
Switzerland than in France and North Germany, it is far inferior to 
the British-American type of Sabbath observance. 7 — p. 53. " Loi 
du ire Juillet 1880 : Art. ire. La loi du 18 Novembre 1814, sur le 
repos du dimanche et des fetes religieuses, est abrogee. 2. Sont egal- 
ment abrogee toutes les lois et ordonnances rendues anterieurment sur 
la meme matiere. II n'est, toutefois, porte anceine atteinte a l'article 
57 de la loi organique du 18 Germinal, An. X. II n'est rien innovti 
par la presente loi aux dispositions des lois civiles ou criminelles qui 






APPENDIX. 485 

reglent les vacances des diverses administrations, les delais de l'ac- 
complissement des formalites judiciaires, l'execution des decisions de 
Justice, non plus qui a la loi du 17 Mai 1874, sur le travail des en- 
fants et des filles mineures employees dans l'industrie." Cf. (307), 
(310). 8 — p. 6i. A general convention of the Roman Catholics of 
Germany, in Sept. 1883, said in a resolution : " The General Con- 
vention of Catholics of Germany endorses the demand for Sunday rest 
and consecration recently made and passed by a large majority in the 
German Parliament in behalf of a large number of officials. We ap- 
peal to the Catholics of Germany not to be remiss in their efforts to 
attain Sunday rest and the possibility of Sunday observance for all 
everywhere. We recommend especially an example leading toward 
such a result." — From a letter of Prof . H. M. Scott. See also (417). 
9 —p. 78. Harvey's Reminiscences, p. 393. 10 — p. 79. "L'industrie 
estfaite pour l'homme et non l'homme pour l'industrie." 11 — p. 8 . 
A few scholarly and devout men can be quoted as denying that we are 
under obligation to keep the Sabbath because the Fourth Command- 
ment orders it, but these men generally hold that as the other parts of 
the Decalogue are in force as natural laws, if not as commandments, 
so the Sabbath is binding as a law of .health and a necessity of relig- 
ion, that is, has the authority of science and religion, if not of the Old 
Testament. See (400), (700). 12 — p. 8 2. Sabbath laws are often 
spoken of as representing ancient, not modern, legislative sentiment, 
as if the best laws were not ancient, forbidding murder, etc., but in 
almost every State the Sabbath laws were before the Legislature in 
one or more instances between 1870 and 1892, usually through some 
proposal to repeal or nullify them, instead of which they were reaf- 
firmed (though sometimes weakened), except in one instance — the 
repeal in California in 1882, as described on p. 82. In New York 
State, between 1880 and 1892, the liquor-dealers made earnest efforts 
almost every year to capture the Sabbath, or half of it at least, once 
by an open demand of the " personal liberty" party, and twice more 
covertly by proposals- to leave to cities local control of the Sabbath ; 
but in each case in vain, although in other respects the New York law 
was mangled, not " amended" in 1883. Massachusetts, also, during 
the same decade, surrendered much of its law. But on the other 
hand, the Pennsylvania law, in spite of a bitter attack in 1889 and 
1891, caused by its vigorous enforcement in Philadelphia and Pitts- 
burgh, remained unchanged, the best of our Sabbath laws, showing 
its fruit in the best Sabbath- keeping State. For further particulars 
about Sabbath laws see " Sabbath Reform," Ch. VIII. and the whole 
of " Civil Sabbath." 13 — p. 8 8 . Percentage of population in cities of 
8000 or more population : 1790,3.35; 1890,29.12. 14 — p. s4- One 
and a quarter per cent of the population. 15 — p. 86 . Jews (census 
1890), 130,496. Seventh-day Christians, see 496, (418), (419). 17 — 
p. 97. " It is a significant fact that the association formed in Newark 
to resist the Sunday laws was largely sustained by the contributions 
of brewers in New York-." — Report of N. Y. Sab. Com. (803). An 
effort to enforce the laws against Sunday theatres in Milwaukee, in 
1884, led the brewers to " boycott" merchants who stood by the law. 
In 1884 also a " National Protective League" was organized in Wash- 
ington, D. C, with the following platform of principles : " We hold 
that the Constitution of the United States, based on the Declaration 



486 THE SABBATH FOR MAN. 

of Independence, guarantees the enjoyment of personal, civil, and 
religious liberty and the pursuit of happiness, and warrants the enact- 
ment of no laws which seek to abridge or restrict the same. That all 
existing prohibitory laws or contemplated legislation which tend to 
abridge personal rights are tyrannical infringements on constitutional 
guarantees, and should be respectively appealed and opposed. That all 
Sunday laws which abridge religious liberty and prevent the working 
classes from enjoying the public libraries, museums, art galleries, and 
public parks are tyrannical and unjust, and should be repealed, for 
Sunday was made for man, and not man for Sunday." — Report of 
Nat. Temp. Soc. of N. Y., 1884. Who are these liquor-dealers who 
assume to instruct the American people in regard to liberty ? The 
Voice answers with a statistical table, showing " that, while the native- 
born population of the country is over six and one half times as large 
as the foreign-born, yet there are nearly twenty-three per cent more 
saloon-keepers of foreign than of native birth. And many, probably 
most, of the native-born saloon-keepers are of foreign parentage. In 
other words, the proportion of foreigners who are saloon-keepers is 
nearly ten times as large as that of native-born citizens. We have lately 
heard a great ado about the invasion of foreign paupers. What is one 
foreign pauper, though every shred he wears and every morsel he 
swallows be at the public expense, compared with one saloon-keeper 
and his open bar?" In recognition of the close relations of temper- 
ance and Sabbath observance, the Woman's Christian Temperance 
Union at its National Convention in 1884, adopted unanimously, by 
arising vote, the following resolution : "3. Since the sanctity of the 
Sabbath lies at the foundation of the commonwealth, the influence of 
our organization shall be earnestly, consistently, and everywhere given 
in behalf of its right observance, and of the enforcement of all laws 
designed to guard it from desecration." See (809), (817). 

19 — p. 105. As to newspapers, 24 N. Y. 353 (compare 
case in Ind. Sup. Court, 15 Reporter 688. Abbott's New Cases, p. 
447) ; as to tobacco, see Arnoux in context ; as to confections, I se- 
cured a conviction for it before the amendment of 1883. See (355). 
20-- p. 105. The Albany Law Journal of Mar. 31, 1883, declares the 
amendments allowing the sale of cigars, tobacco and ice cream on the 
Sabbath " humiliating," because they extend to dealers in these articles 
privileges denied to dealers in more important articles. It advises 
" the slaves of tobacco to lay in their stock on Saturday and give shop- 
keepers a chance to rest." The same journal, on Feb. 10, 1883, re- 
ported the hearing of the Judiciary Committee of the Assembly on 
these amendments, against which very able arguments were presented 
in vain by David Dudley Field and Judge Arnoux. The former advo- 
cated the protection of the Sabbath as a day of rest for all classes, and 
especially for workingmen, declaring that the former law sufficiently 
protected the rights of the community by excepting irom its prohibi- 
tions " works of necessity and charity." Judge Arnoux showed (in 
rebuttal of the frequent charge that Sabbath laws are " Puritanical ") 
that the first Sabbath law in America was made by Cavaliers in Vir- 
ginia in 161 7, and that the South has to-day the strictest Sabbath laws, 
while the law of New York [before the amendments] was the most 
liberal of any, requiring no one to attend church, but only protecting 



APPENDIX. 487 

the rights of those who do. He showed that civilized nations have 
almost universally recognized religion as a conservator of public vir- 
tue, and therefore they have aided and fostered religious sentiment ; 
and that they also recognize the natural law of periodic rest, whose 
protection even the infidel socialists demand. 21 — p. io T . 4 C. P. 
16S. 22 — p. 10S. The Albany Law Journal, June 2, 1883, says edi- 
torially of the renting of swings and boats in public parks on the Sab- 
bath (and the same principle applies to Sunday concerts in public 
parks, such as were provided at the cost of New York's taxpayers in 
Central Park, one year later), that " park authorities have no right to 
keep open a public place of amusement on the Sabbath at the expense 
of the taxpayers, since many of them are conscientiously opposed to 
Sunday amusements, while residents about the park are also wronged 
by the offensive noise thus produced." Every such infringement of the 
rights of conscience should be contested in the courts. 28 — p. 1O9. 
Conn. Rep. 2 : 557 ; 21 : 40. Any reference to a State law may, of 
course, cease to be appropriate through change in the law, but the 
illustration remains of force. 24— p. n 3 . The Legislature of Ohio 
again defeated the heroic reformers of Cincinnati in 1889-90 by neglect- 
ing to repeal this jury law. A Nevada correspondent says that juries 
there nearly always acquit persons accused of violating the Sabbath 
laws. 25— p. 114. Jer. 17 : 27. 26— p. n 4 . Some judges show their 
hostility to Sabbath laws by their conduct if not by their decisions. 
In 1884 the Chief Justices of Great Britain and the United States, with 
other public officers of these two countries, participated in an illegal 
Sunday excursion from New York to Manhattan Beach. See also 
p. 284. 27— p. us. A few months after these decisions, " the matter 
of the Sunday opening of the Art Loan Exhibition was brought before 
Justice Duffy. Captain Williams of the police vigorously asserted 
that there had been no violation of the law in the Sunday exhibition, 
that he had been consulted before the Sunday opening had been de- 
termined, and had then declared that it would not be illegal. The 
justice used such language as this to the complainant : ' Well, money 
is taken in a great many places on Sunday — the Metropolitan Opera 
House and the Casino, for instance. Then, I believe that collections 
are made in the churches on Sunday, which is the same as charges for 
admission. Can you show that there is anything wrong in a charge 
for admission ?' And Justice Duffy dismissed the case." — From edito- 
rial of The Christian Intelligencer. 28— p. 1I7. A similar decision 
was rendered by a police justice in Nashville in Sept., 1884. Super- 
intendent Walling of the New York Police Department made the 
following statement to a Tribune reporter in the Summer of 1884 : " I 
wish the citizens could be informed through the newspapers that the 
police are not sustained in the effort to break up Sunday ball-playing. 
Last Sunday eleven boys were arrested in the Thirtieth Precinct, and 
they were discharged promptly by Police Justice Power. The Penal 
Code provides that such offenders may be punished by a fine not 
exceeding $10 or by imprisonment for five days." When I asked 
Justice Power in regard to this charge, he defended Sunday ball-play- 
ing by boys on the theory that they must get out of their tenements 
for air and exercise, saying that " it was not very bad if they knocked 
around a ball a little," as if they were not knocking around the law at 
the same time — the law which judges are appointed to enforce, not to 



488 THE SABBATH FOR MAN. 

nullify. Of a piece with this, though from a higher bench, was the 
remark of a New York recorder (about i860), in his charge to a grand 
jury, that " he didn't think much of Sunday laws, which were well 
enough as abstract morality, but altogether too slow for the age." — 
Quoted in " The Christian Sabbath, A Series of Discourses'' (Carters), 
p. 15. These cases are not to be considered as representing judges at 
large, who are for the most part noble men, but only a minority, 
against whose hostility friends of the Sabbath need to be forewarned 
and forearmed. 29 — p. iai. In a long list of Sunday games of base- 
ball in various parts of the country, in the early Summer of 1884, only 
two clubs are named as refusing to play on Sunday, this being so un- 
expected by the Sabbath-breaking clubs that their refusal necessitated 
about forty changes in the schedule of games. In 1892 the outlook 
is more favorable, as the leading clubs constituting The National 
League never play Sunday games, and in many cities such games 
have been wholly suppressed, being illegal in all parts of the 
United States except California, Idaho, Montana, Nevada, Louisiana. 
Neh. 13 : 21. 31— p. 141. Reports of N. Y. Sab. Com. (803). 
32— p. 141. The Christian at Work. 33 — p. 143. Sabbath Associa- 
tion Reporter (804). 34 — p. 144. Gilfillan's estimate. L. E. Jackson, 
Superintendent of New York City Missions, to put his estimate be- 
yond controversy, reckons one half of the population of large cities as 
capable of church attendance. 35 — p. 146. These facts are mostly 
from Prof. S. H. Kellogg's recent book on the Jews. The Jews form 
but five per cent of the population of Berlin, but furnish thirty per cent 
of the students in Berlin University, and one half of the students in 
the Berlin High School. A lady, railing against the Jews, said : " I 
can't bear those Jews ; they cheat as soon as they begin to go to 
school." " How so, pray, madam ?" " It is quite simple ; they pay 
school fees for one, and learn enough for two /" Out of twenty-three 
liberal and progressive papers in Berlin there are but two which are 
not directly or indirectly under Jewish control. In Dresden twenty- 
nine out of forty-five editors are Jews. In Austria, out of 370 authors 
225 are Jews. In lower Austria, out of 2140 advocates of law, 1024 
returned themselves as Jews. The Spectator lately gave the following 
statistics relative to Jewish ascendency in France : " Two Jews sit in 
the Senate, three in the Chamber, four in the Council of State, and 
two in the Supreme Council of Public Education. One Cabinet minis- 
ter, M. David Raynal, is a Jew, and so are no less than ten chiefs of 
ministerial departments, who are probably more powerful than minis- 
ters. Three Prefects are Jews, seven Sub-Prefects, and four Inspect- 
ors-General of Education. The same community furnishes two Gen- 
erals of Division, three Generals of Brigade, four Colonels, and nine 
Lieutenant-Colonels, one Judge of the Court of Cassation (the presi- 
dent), and ten Provincial Judges." 36 — p. 150. The Congregationalist. 
37 — p. 159. The Report of the United States Bureau of Education 
shows that in 1884 11,978,168 of Spain's population of 16,333,270 were 
unable to read or write. 3§— p. i6 2 . The following letter of Rev. 
Milton E. Caldwell, missionary at Bogota, Colombia, received since 
the pages on South America were printed (dated Oct. 20, 1884), gives 
further facts in regard to several of the South American nations : 
" What I have to say about Sabbath observance in Colombia I 



APPENDIX. 489 

am almost sure stands true not only for Colombia, but also for Vene- 
zuela, Guiana, Ecuador, Peru and Bolivia. I have met various per- 
sons who have traveled extensively in the South American republics, 
and from what they have stated, and for other reasons, I think what 
applies to Colombia will equally as well apply to the other countries 
mentioned. In Colombia they have a great many ' feast days,' and 
the rest day of the week is one of these. The character of these feast 
days may be better understood by calling them holidays. The Sab- 
bath is the day for sports, big dinners, balls and visiting. The Sab- 
bath being the regular day for visiting and all sorts of amusements, 
has but little left that would remind us of the Christian Sabbath. All 
the elections are held on the Sabbath. A little more than a month 
ago a fight occurred on the Sabbath evening of the elections. Several 
persons were killed and others badly wounded near the Mission, and 
some of our good people, who were on their way to church, narrowly 
escaped. It is frequently very dangerous to be out on the streets or 
to try to hold services on the Sabbath of the elections. In a word, 
Colombia knows no Sabbath. People buy and sell or travel the same 
on that day as on any other. However, as it is a day for amusements 
and for visiting, as a general thing there is not much work or business 
carried on. But the people have no scruples in doing on the Sabbath 
anything that they would do any other day of the week. It is exceed- 
ingly difficult to teach our members to observe the Sabbath. The 
whole tide of opinion and practice is against them. We are, how- 
ever, little by little, creating the impression that the observance of the 
Sabbath is a necessity and a moral obligation on the part of all. We 
can testify that the Colombian practice of doing away with the Chris- 
tian Sabbath bears terrible fruits in crime and misery. It is but just 
to say that among the Catholic priests of Colombia there are a few 
exceptions to the general rule of Sabbath desecration. Lately one of 
these exceptional priests, in a town near by, tried to change the 
market day from the Sabbath to one of the other days of the week. 
The result was that a mob was excited in the interest of the Sabbath- 
breakers, and considerable damage was done by the burning of houses 
and other offences. I do not know which party succeeded in th? end. 
As a rule, the priests have no more regard for the Sabbath than their 
people. Many foreigners who come out here fall into the habits of 
the natives. In fact, very few foreigners who come to Colombia have 
the moral courage to carry out their convictions. They generally 
plead that when they are in Rome they must do as the Romans do. 
In fact, they not infrequently become more degraded than the natives. 
When they begin ' to go down-hill ' they go more rapidly and seem to 
be held by less restraints than the natives of the country." 39 — p. n 6 
Tyndale said, " We be lords of the Sabbath, and may yet change i-c 
into the Monday." 40 — p. i 78 . Seven societies exist in Great Britain 
for the avowed purpose of bringing in the so called " Free Sunday" — 
another name for the Continental Sunday. One such society exists in 
New York, " The People's Concert Society," with Felix Adler and 
Heber Newton as prime movers, and " free educational concerts on 
Sunday" as the avowed object. 41 — p. 180. Those of Chicago, Bos- 
ton, Worcester — probably a few others. The Boston Museum of 
Fine Arts, in 1884, reported the attendance on the Sundays as averag- 
ing 1255, as compared with 799 on Saturdays — figures which mean 



490 THE SABBATH FOR MAN. 

next to nothing, as there is no indication as to the classes reached 
by Sunday opening or the effect of it. 42— p. 181 . Nevertheless, 
Cooper Union reading-room was again opened, in 1884, for Sabbath 
afternoons and* evenings. 43 — p. a8 4- Similar testimony as to " art 
and morals" in modern Europe is given by J. M. Buckley, D.D., in 
The Independent, Nov. 6, 1884 : " The number of licensed lewd 
women in the cities most noted as centres of art is enormous ; births 
out of wedlock are regarded as accidents, and the parents held much 
more unfortunate than guilty. The foundling hospitals are crowded ; 
the hospitals for the treatment of the victims of unbridled sensuality 
are full to overflowing. ... I do not charge art with being the chief 
cause of the pievalent unchastity ; but that it exerts little or no influ- 
ence in preventing or diminishing it, is apparent." 44 — p. 185. When 
the Sunday opening of libraries was proposed inNew York, the argu- 
ments against it were, that it is forbidden by the Decalogue (Dr. 
Hall ) ; that it contradicts Christ's example (Dr. Sabine) ; that it would 
tempt people from church (Father Preston) ; that it is a step to the 
secularizing of Sunday (J. W. Shackelford, Dr. Chambers, Dr. Morgan, 
Cornelius B. Smith) ; and that it would interfere with the Sabbath rest 
of employees (Dr. John Hall, Dr. Wm. M. Taylor, Arthur Brooks, 
Dr. Chambers, Dr. Crosby). See (977). 45 — p. 193. Rev. E. S. 
Atwood, in Sabbath Essays. 46 — p. 193. Such abuses were antici- 
pated as early as when New York, in adopting its original Constitu- 
tion, 1777, said (Art. 7, sec. 3) : " The free exercise and enjoyment of 
religious profession and worship, without discrimination or preference, 
shall be forever allowed in this State to all mankind ; but the liberty 
of conscience hereby secured shall not be so construed as to excuse 
acts of licentiousness, or justify practices inconsistent with the peace 
and safety of the State." 4T — p. 195. " First Impressions of Eng- 
land and Its People," pp. 67-71. 48 — p. 195. Wm. Cullen Bryant. 
49— p. 196. Hessey, p. 211. 50— p. i 9G . Catlyle calls the French 
Revolution " the shabbiest page of human annals." France of to-day 
is adding to her record other pages almost as " shabby," by her un- 
just wars with China and Madagascar. W ien France had kings over 
whose pictures was the blazon, " Dieu et le Roi," — God and the King, 
— it would sometimes have been truer to write, " The Devil and the 
King," as the sign of head firm of the nation. But her republican (?) 
regimes of " The Devil and the Mob" have outheroded her Herods. 
51 — p. las- It is claimed that Sabbath rest brings some benefits even 
to the vegetable and mineral kingdoms. Bishop Mallalieu says (Sab- 
bath Essays, p. 339) that there is " good evidence that such material 
as wood, and especially iron and steel, will last longer when used only 
six days out of seven, than when used continuously. See (214.) 
5il — p. 199. From leaflet entitled, " How to Get On" (801). 53— p. 
20 4 . Letters, etc. London, 1849. I. 270. 54 — 20 7 . Sabbath Essays 
(714), p. 310. 55 — p. 2I3. Many ministers are blameworthy in that 
they do not practice their own preaching in regard to giving one whole 
day in every week to pnysical and ment;.l rest by a radical change of 
occupation. As they can not rest on the Sabbath, they should do so 
on some other day with conscientious regularity. Saturday is better 
than Monday in one respect at least, that it does not make Sunday the 
fag-end of the toiling days, but the fresh opening of a new week after 
rest. 515— p. sis. New York State Laws of 1884, chapter 129, protect 



APPENDIX. 49I 

such places. See p. 315. 57 — p. 21 e- The New York Times gives 
some interesting facts tending to elucidate a truth of which over- 
worked Americans would do well to take note ; namely, that too 
many hours of labor as surely impair productive industry as too few. 
Massachusetts -is the only ten-hour State in the eastern cluster of 
textile districts, but the production there, per loom, per spindle, or 
per man is not less than in other States, nor are wages less. A num- 
ber of mills have actually reduced to ten, and yet, paying the same 
wages as 'in the neighboring eleven-hour mills, have found their prod- 
uct and their profit satisfactory and not reduced by the change. A 
manager whose cotton mill was running thirteen hours a day, and 
producing 90,000 yards of cloth a week, persuaded the directors to 
allow a reduction to eleven hours, and the weekly product rose to 
120,000 yards. 5§— p. 2i 6 . Mr. A. H. MacLean, speaking at "the 
anniversary of the Glasgow Workingmen's Sabbath Protection Asso-n 
ciation (798), 1883 (p. 27 of Report), said : " A friend of mine, a 
Scotchman, who is a very large employer of labor--I think he has 
from fifteen hundred to two thousand hands — is intimate with a 
Frenchman who has a similar establishment in the neighborhood of 
Paris. He had his French friend staying with him, and the French- 
man was surprised to see the works closed on Saturday afternoon at 
two o'clock and not open again till Monday morning at six o'clock. 
He remarked : ' In Paris, I am sorry to say, our works are open all 
Sunday, and we never think of closing.' Upon comparing notes they 
came to the conclusion that in Scotland, with Sunday closing, a larger 
amount was turned out than in the Paris establishment where the 
Sabbath is not observed. As a matter of economy the French manu- 
facturer now closes his works at two o'clock on Saturday, and does not 
open them till Monday morning." 59 — p. 217. "On Liberty," ch. iv. 
On Mill's Truths and Errors. See Horn. Rev., Apr., 1891. 60 — p. 217. 
Paley's views of the Sabbath may be found in his Philosophy, Bk. V., 
chaps. 6 and 7. 61— p. 217. W. F. Hook, quoted in Report of N. Y. 
Sab. Com. (803), 1882-83, p. 25. 62— p. a i8. Rev. F. E. Clark, now 
of Boston, when a pastor in Portland, Maine, collected the opinions 
of the leading business men of that city as to the laws of success to 
use in a sermon to young men, in which he said : "You may think, 
young man, that it is nobody's business but your own how you spend 
your Sundays, whether in riding and boating and sleeping, or in 
church-going. Perhaps this is so, but one of our rich men writes me, 
4 The religious observance of the Sabbath I consider a very important 
element in the success of young men, not only morally, but intellect- 
ually, physically and financially. The use of the Sabbath by young 
men as a day of amusement and recreation does not command the 
respect or confidence of those who hold the purse strings, and whose 
good opinions are valuable to give credit and a good reputation.' 
And still another writes : ' Shrewd business men are wont to regard 
those who honor the Lord's-day with favor, and upon those who dis- 
honor it they look with distrust and suspicion.' " 63 — p. 2 i8. W. M. 
Cornell, D.D., LL.D., in a little book on The Sabbath, p. 61, 
gives the following testimony on this point : " Said an infidel in the 
presence of the writer, ' / have no belief in Christianity. I discard it 
altogether. But still, there is something attending it, which, to me, 
is unaccountable. I own two farms. They are nearly the same as to 



49^ THE SABBATH FOR MAN. 

the quality of the soil. One of them is in a town where the gospel is 
preached ; the other where it is not. The one where the gospel is 
preached will sell for twice as much, acre by acre, as the other. And 
though I believe the whole system called Christianity to have origi- 
nated in priestcraft, yet, if I owned property in a town where the gospel 
was not preached, I should be willing to pay an annual tax toward its 
support, setting all considerations aside, save pecuniary interests.' " 
64— p. 219. From " The American Sabbath," by C. H. Payne, D.D., 
pp. 11, 12. 65— p. 2 2i. Yet Seneca (with Cicero and Plato) applauds 
the heathen festivals because they afford needed rest. 66— p. 223. 
Speeches of Lord Macaulay, Tauchnitz ed., II, 208, 209. Loid Ma- 
caulay, it seems, failed to practice his own theory. In his journal at 
one point, according to Trevelyan, he records how, " it being Sunday, 
he had read so many verses of the Greek Testament and then devoted 
his customary daily six hours to his history, which work, it thus ap- 
pears, he prosecuted without remission on the day of sacred rest. It 
is an impressive commentary on this fact that this eminent man died 
of an exhausted heart at the age of fifty-nine. Surely nothing needs 
to be added to point the moral." 67— p. 223. " Sermons by Newman 
Hall, D.D." (Sheldon, publisher), p. 232. 68 — p. 2 24- The Indepen- 
dent Almanac, 1884, gives 108,605 as the number (from latest obtain- 
able statistics, — those of Oct., 1883), exclusive of 761 churches that 
open on Saturday. The regular rate of increase would make more 
than 110,000 for one year later. Roman Catholics are reported as 
having 6241 churches. 69— p. 22 4 . Timothy Titcomb (Dr. J. G. Hol- 
land) said in his Letters to a Mechanic : " There is something in the 
pursuits of men who follow handicraft, rendering some intellectual 
feeding on Sunday peculiarly necessary." 70 — p. 22 5 . North 
American Revietu, June, 1884. 71 — p. 227. On Liberty, chaps. 4, 5. 
72 — p. 227. President Robinson, of Brown University, in Sabbath 
Essays (714), p. 303. 73 — p. 231. Sabbath Essays (714), p. 436. 
74 — p. 232. Exod. 23 : 12 ; Deut. 5 : 14. 75 — p. 232. " Gesta 
Christi," p. 85. 76— p. 232. Oliver Wendell Holmes. 77— p. 234. 
Gilfillan (703), p. 562. 7§— p. 2 35- Sabbath Manual. 79— p. 2 3 6 . 
L. H. Boutell, attorney, in The Advance. SO — p. 2 37- Said Daniel 
Webster : " I once defended a man charged with the awful crime of 
murder. At the conclusion of the trial, I asked him what could in- 
duce him to stain his hands with the blood of a fellow-being. Turn- 
ing his bloodshot eyes full upon me, he replied, in a voice of despair, 
' Mr. Webster, in my youth I spent the holy Sabbath in evil amuse- 
ments, instead of frequenting the house of prayer and praise.' " — 
Quoted by Prof. W. M. Blackburn in tract book on '■''The Lord's- day" 
p. 20. 81 —p. 237. J. O. Peck, D.D. 82— p. 2 38. In the same docu- 
ment reference is made to England and America as " the nations the 
most active, prosperous and free, whose success we have most cause 
to envy, and whose competition we have most reason to dread," yet 
whose laws and customs have established the Sabbath with the great- 
est strictness. 83 — p. 239. Rothert, Die innere Mission in Hanover, 
Hamburg. 1878, pp. 35-43. Die innere Mission in Wurtemberg, 
Hamburg, 1879, p. 13. Cf. Beck, Die innere Mission in Bayern, 
Hamburg, 1880, pp. 93-95 ; Idem, Die innere Mission in Bremen, 
Hamburg, 1881, p. 52. 84— p. ass- Reuen Thomas, D.D., in Sabbath 
Es>says (714), p. 32C. 85— p. ass. Out of much testimony about the 



APPENDIX. 493 

rarious Sabbath-breaking trade, see (792), I select what was said of 
those employed on the canals as representative. Mr. James Panther, 
a clerk in the house of John Whitehouse & Sons, canal carriers, testi- 
fied : " The men employed have been in the habit of working on Sun- 
days from their youth. They say, ' What is the use of leaving off 
sin ? We are obliged to break one Commandment, and if we break 
one, we will break the whole.' " The New York Journal of Com- 
merce, in 1842, gave similar testimony in regard to the Sabbathless 
workers on the Erie Canal : " Thousands of men and boys have be- 
come vicious and debased beyond almost any other portion of our 
population, and they have imparted their own characters to the con- 
tamination and ruin of other thousands. They commit great depreda- 
tions on the goods they carry. They furnish one half of the prisoners 
at Auburn. This would never have been the case if the Sabbath had 
been observed on the canals." The Philadelphia Sabbath Association 
(806), the oldest Sabbath Association in the United States, was estab- 
lished (in 1840) more particularly to correct a similar injustice to the 
bodies and souls of those employed on the canals of Pennsylvania 
and New Jersey. As a result special laws were long since secured to 
protect these workingmen in their right to Sabbath rest, and the Asso- 
ciation supports several traveling preachers that their souls also may 
have the benefits which the Sabbath is designed to bring to all. As a 
result of law and gospel the workers on these canals are now de- 
clared to be as orderly and moral as any other class of laborers, and 
hundreds of them have become Christians. 86 — p. 239. " In Eng- 
land, out of every 10,000 deaths about seven are the result of violence ; 
in Ireland and France the ratio is a little more than eight out of 
10,000 ; while just now in the United States the figures are increased 
to 21 — a proportion more terrible than that of any civilized country 
with the exception of Italy and Spain. In the State of New Jersey 
within the last two years the number of criminals increased 300 per 
cent." — Editorial of New York Christian Advocate. |" Jersey justice," 
it seems, is more than counterbalanced by Jersey Sabbath-breaking.] 
§7 — p. 240. Chitty's Blackstone, chap. iv. (ix). See (345). §8 — 
p. 240- James Richards, D.D. 89 — p. 241. For numerous other testimo- 
nies to the fact that Sabbath-breaking is the first mile-stone on the way 
to jail, see " The Sabbath Manual," by Rev. Justin Edwards, D.D. 
(American Tract Society). 90 — p. 244. Sabbath Essays, p. 326. 
91 — p. 245- Prof. S. I. Curtiss, in Bib. Sac, April, 1884, p. 364, 
92— p. 247. Theodore D. Woolsey, D.D., LL.D., in Sabbath Essays, 
p. 289. 93 — p. 24 8- L. H. Boutell, attorney, in The Advance. 
9-4— p. 249. L. H. Boutell, attorney, says in The Advance : " We are 
apt to associate Sunday laws with the spirit of Puritanism. Doubtless 
the more than Judaic strictness of the earlier colonial laws of New 
England in reference to Sunday was the fruit of Puritanism. But 
Puritanism will not account for the fact that in [nearly] every State of 
this Union there are to-day laws more or less restrictive in reference 
to labor and amusement on Sunday ; nor for the fact that the Sunday 
laws of England are to-day substantially what they have been for 'the 
past two hundred years. This age is certainly far enough 'removed 
from Puritanism ; yet to-day wherever English-speaking people are 
found, there you will find a recognition of Sunday as a day of rest 
and worship, and laws of some sort to protect that rest and worship 



494 THE SABBATH FOR MAN. 

from needless disturbance. The fact is, this sentiment, out of which 
Sunday laws have grown, antedates Puritanism, and has outlived 
Puritanism. It will, I doubt not, outlive all the changing modes of 
thought and feeling of the centuries to come. It is a part of the relig- 
ious instinct of the English race. There has, however, been a funda- 
mental change in public sentiment in reference to Sunday legislation. 
In earlier times the State undertook to regulate private conduct, to 
prescribe what acts should and what acts should not be performed on 
Sunday. At the present time it is felt that legislation should aim not 
so much to regulate private conduct as to preserve public order. . . . 
Among the earliest statute laws were those of Elizabeth and James I., 
by which attendance on church was made compulsory. . . . We look 
upon them as among the harshest and most crabbed features of Puri- 
tanism. And yet these laws in England were not an outgrowth of 
Puritanism at all. At the time of their passage, labor and amusement 
on Sunday were not only not forbidden, but encouraged. Queen 
Elizabeth was entirely opposed to the idea of labor on Sunday being 
prohibited or discouraged ; and King James wrote a book to show 
what sports were proper on Sunday. It was not till the 2gth of 
Charles II. that certain kinds of labor were forbidden on Sunday ; 
and from this law the Sunday laws of this country, with reference to 
labor, have been generally derived. It seems singular that this law 
should have been passed in the reign of the most dissolute of English 
monarchs, and when Puritanism was under an especial ban." A 
" Member of the New York Bar," writing in The Christian Union, 
says : " Sunday laws have had to bear some criticism and objection 
which they do not deserve, founded on the idea that they are designed 
to compel people to be religious. This is an error. [So says the 
United States Supreme Court, see " Civil Sabbath," page r. Sabbath 
laws protect man's right to a day of liberty for worship, and from 
work, save of necessity and mercy. No American Sabbath law re- 
quires any religious observance of the Sabbath. The original and 
model of most of them is an English statute passed in 1676, while 
Charles II. was king. The language of that old law and the histories 
of its time indicate an idea that government might superintend the 
religious duties of individuals ; that persons might be ordered by law 
to attend worship and maintain exercises and studies of piety at home. 
The title of the law was ' an act for the better observance of the 
Lord's-day ; ' and it commanded in so many words the people's ' re- 
pairing to church ' and ' exercising themselves in the duties of piety 
and true religion, publickly and privately.' And it is probably true 
that when the Colonies and the early States came to re-enact this law 
or to pass others like it, they did so in the view that the government 
might compel people to be Christians, or at least behave as such. 
That view harmonized well with what has been called the paternal 
theory of government. But it does not harmonize with the doctrine 
of popular government as developed in late years in this country ; 
and (so far as Sunday laws are concerned) it is abandoned, unequivo- 
cally and completely." The Congregationalist, in 1884, in reply to a 
question of mine to Dr. II. M. Dexter, the Editor-in-Chief, and chief 
American authority on Puritanism, said : " Our fathers were English- 
men, and brought with them their home statutes and home reverence 
for them. They had been trying to live under Sunday laws which 






APPENDIX. 495 

fined all persons above the age of sixteen, who did not go to church 
on Sundays and saints' days, ^2oa month ; which imprisoned those 
who went to meeting elsewhere than in the parish churches ; and, if 
they proved incorrigible, banished them from England. They did 
not reproduce these laws, but it never occurred to them that such 
statutes were wrong in principle as well as unwise in every sense. 
They demurred only at their excess of application, and so the early 
ordinances of Massachusetts, Connecticut, Georgia, South Carolina 
and Virginia began by requiring church attendance. [ ] The 

fine in Connecticut was five shillings, in Massachusetts ' not to exceed 
five shillings.' New Haven Colony required that offenders against 
the sanctity of the Sabbath be ' duly punished by fine, imprisonment, 
or corporally, according to the nature and measure of the sinn and 
offence.' If clearly done ' proudly, presumptuously and with a high 
hand against the known command and authority of the blessed God,' 
the offence might become capital." In a subsequent editorial (Nov. 
20, 1884), oh " Some Good Old Days," the subject is thus continued : 
" It was an acute remark of the late Dr. Leonard Bacon that, ' in de- 
termining what kind of men our fathers were, we are to compare their 
laws not with ours, but with the laws which they renounced.' The 
same principle applies to their general spirit. It is as unreasonable 
to think ill of them for not being abreast of the nineteenth century in 
their philosophy and philanthropy and general public sentiment, as it 
would be to blame them for neglecting to photograph the Mayflower 
for the benefit of the curiosity of the future, or complain that they did 
not build the first meeting-house of Boston of hammered Quincy gran- 
ite. Let us look back a little, then, and in a perfectly fair and candid 
spirit, which on the one hand shall magnify nothing for the sake of an 
argument, and, on the other, minify nothing to make a better showing 
for our fathers, let us see what sort of public sentiment as to penal 
legislation they inhaled with their native air. When the Mayflower 
and first Massachusetts colonists were born in England, one-and- 
thirty offences were there punishable by death. By the time that 
colonization had been effected, the black list had enlarged itself to the 
amazing number of 223, of which 176 were without benefit of clergy, 
that is, admitted no exception in their legal processes in favor of per- 
sons who could read. In this respect it will be found that the fathers 
of New England made amazing advance over the co-existent code 
which they left at home, since no New England colony code had more 
than fifteen capital crimes. . . . Two years before Boston was settled, 
a Scotch divine of eminence, named Alexander Leighton, Professor 
of Moral Philosophy in the University of Edinburgh, published a 
book called an ' Appeal to the Parliament,' in which he used strong 
enough language to call the prelates ' men of blood,' the bishops 
' ravens and magpies,' the canons of 1603 ' nonsense canons,' and so 
on. We have two editions cf the book, and while there are several 
such earnest expressions which the best taste must condemn, we find 
nothing in either which in our day would subject an author to any 
further penalty than the criticism that his blows would have hurt 
more, if he had not struck quite so bard. Leighton was put on trial 
before the Star Chamber, and confessed the writing, but pleaded good 
intent. The court made short work with him, declaring that he had 
committed ' a most odious and heinous offence, deserving the severest 



49 6 



THE SABBATH FOR MAN. 



punishment the court could inflict, for framing and publishing a Book 
so full of most pestilent, devilish and dangerous Assertions, to the 
scandal of the King, Queen and Peers, especially the Bishops' It was 
accordingly unanimously ordered : (i) that he be degraded from his 
ministry into a lay condition, in which he could be legally whipped ; 
(2) that he be whipped and set in the pillory at Westminster ; (3) that 
one of his ears be cut off, one side of his nose be slit, and he be 
branded on one cheek by a red-hot iron, with the letters S. S. [stirrer 
of sedition] ; (4) that, fourteen days thereafter, he be whipped again 
at Cheapside, the other ear cut off, the other side of his nose slit, and 
the other cheek branded as the first ; (5) that he pay the (then) enor- 
mous fine of ;£ 10,000 ; (6) that he be imprisoned for life. In 1633 
William Prynne, one of the most learned and industrious barristers of 
his time, having written a book called ' Histriomastix ' whereby — as 
also aforetime in other ways — he had especially angered Archbishop 
Laud, was put through the same sort of discipline which poor Leigh- 
ton had suffered. Three years later he in some way found means to 
publish a few more plain words distasteful to the archbishop, when he 
was hauled out of prison, the stumps of his ears cut down clean, ^5000 
added to his fine, and his cheeks branded S. L. [seditious libeler], all 
of which was, with full barbarity, executed. Please to bear in mind, 
for purposes of comparison, that this was going on in England in the 
very same year in which the Massachusetts freemen were simply send- 
ing out of the colony, which they had bought and paid for with their 
own money for their own uses, Roger Williams, among other things 
for trying to knock the bottom out of all their civil and social fabric, 
by publicly teaching that the colony had no valid title to its land ; 
that official oaths bound only a portion of the citizens, and so forth. 
Fancy how poor Roger would have been fined, and pilloried, and im- 
prisoned, and cropped, and branded, and flayed alive, for his mis- 
deeds and miswords, had he been left to the judicial treatment then in 
vogue in the mother country, instead of falling into the tenderer 
hands of Winthrop and his company on this side of the sea. Let us 
cite a few more facts in illustration of the inhumanity and cruelty 
which in those days fully possessed the public mind of Europe. The 
English law down to 1772 condemned the prisoner who refused to 
plead to his offence, to be pressed to death [ peine fort et dure], and so 
late as 1741 this horrible punishment was inflicted there. Until 1790 
(and that lacks yet six years of being a century) any woman convicted 
of counterfeiting English gold or silver coin was burned to death ; 
although after 1700 it became humanely usual to strangle the victim 
quietly before kindling the fire. Twenty thousand people collected in 
1773 to see Elizabeth Herring burned, and as late as 1786 a woman 
was burned in England for having made counterfeit shillings. Plym- 
outh Colony must have been fifty years old before the burning of 
heretics became unlawful in England. In the good old days of Henry 
VIII. , it was legal to boil to death prisoners, and it was several times 
done. Long after that form of death was repealed in England it re- 
mained in force on the Continent for coiners and counterfeiters ; and, 
by a refinement of cruelty, the boiling was made gradual, the victim 
being suspended by a rope over the bubbling oil, and lowered by de- 
grees into it. John Taylor gives account of such an execution which 
he witnessed at Hamburg in 1616. James Howel, in 1610, describes 



APPENDIX. 497 

in Paris the execution of Ravillac, the Jesuit who had murdered the 
king : ' His body was pull'd between four horses, that one might hear 
his bones crack, and after the dislocation they were set again, and so 
he was carried in a Cart, standing half-naked, with a Torch in that 
hand which had committed the murther ; and in the place where the 
act was done it was cut off, and a Gauntlet of hot Oyl was clap'd 
upon the stump, to stanch the blood, whereat he gave a doleful shrike, 
then was he brought upon a stage, wher a new pair of boots was pro- 
vided for him, half fill' d with boyling Oyl, then his body was pincer'd, 
and hot Oyl powr'd into the holes ; in all the extremity of this torture, 
he scarce shew'd any sense of pain, but only when the Gauntlet was 
clap'd upon his Arms to stanch the Flux of reaking blood, at which 
time he gave a shrike onely ; He boar up against all these torments 
about three hours before he died.' . . . Now the men who were 
responsible for these dreadful and disgusting inhumanities, were — we 
regret to say — refined and cultivated Europeans. They were mostly 
Englishmen — 'graduates of Cambridge and Oxford. They were good 
and regular ' Churchmen ' all. Under these circumstances, it may 
deferentially be submitted to the common sense of mankind whether, 
before they undertake further to instruct the times in which they live, 
a few months of study in the department of mediaeval and modern 
history of some good common school ought not to be insisted upon in 
the case of those noisy talkers and vapid writers, who mainly occupy 
themselves in the reassertion of the one central idea that Puritanism, 
with that general narrow-mindedness of which it was a part, had 
soured the milk of human kindness in the breasts of the founders of 
New England, until it had made them sinners above all who went be- 
fore or came after them, in the sternness of their legal code and the 
merciless rigor of its execution." [It should be noted also that the 
Sabbath law proposed by Cotton Mather, which is often quoted as if it 
became a law, was never enacted, but instead a milder one, through 
the influence of Gov. Winthrop. Almost the only Puritan law which 
was stricter than the English statutes on the same subject was the 
Mass. law forbidding " unnecessary and unreasonable walking 
in the streets and fields" on the Sabbath.] J. B.Clark, D.D., Sec. 
of American Home Miss. Soc, a descendant of that mate of the 
Mayflower for whom Clark's Island is named, shows (Cong. Quarterly, 
1859, quoted in Sabbath Essays, p. 177) that our pity for the Pilgrims 
and Puritans, on the supposition that their Sabbaths were joyless 
because quiet, is misplaced : " We do the Puritans great injustice to 
suppose that in their strict, punctilious life on the Lord's-day, they 
were acting under any other restraint than that of the love they bore 
to the Lord of the Sabbath ; which did, indeed, constrain them to keep 
their hearts and hands disencumbered, as far as possible, from the 
world, that they might the more readily ' be filled with all the fulness 
of God,' and which, by imposing a truce on their social intercourse, 
left them more free to commune with Christ. When, in accordance 
with prevailing usage in New England, they suspended all secular toil 
at the going down of the sun on Saturday, and began their Sabbath 
service with an evening prayer, a psalm, and a season of solitary self- 
examination, it was with more gladness of heart than that which 
Burns ascribes to the ' Cotter's ' children on coming home, after the 
week's drudgery is over, to exchange salutations around the old 



49§ 



THE SABBATH FOR MAN. 



hearthstone, and receive anew the paternal benediction. ... In like 
manner, with a keen spiritual relish for holy time, holy acts, holy 
pleasures, they arose the next morning earlier than on other days, 
revolving in their hearts the words of David : ' Awake up, my glory : 
awake, psaltery and harp : I myself will awake early.' And so 
through the day, ' private meditation, family devotion, and public 
worship engaged their delighted and unflagging souls till the sun 
went down.' " . As to that December Sabbath spent on Clark's 
Island, with only such hasty shelter as could be prepared on Saturday 
afternoon, the records show that the Pilgrims spent it in grateful 
praise that their perils were now mostly passed, and the end of their 
journeyings was so near, not in regretting that the Sabbath detained 
them for a day from their contemplated settlement. - ' It seems to me' ' 
says Dr. A. McKenzie, " that the staying on Clark's Island is a greater 
event than the landing on Plymouth Rock.''' See also (ioo), (294), (303), 
(3°4)> (307), (312), (314), (321), (582). 95— p. 2 5o. He adds : " How 
is it possible that society should escape destruction, if the moral tie is 
relaxed ? and what can be done with a people who are their own mas- 
ters if they be not submissive to the Deity ? " — Democracy in America, 
Cambridge, 1863. 1 : 393. 96 — p. 25 6 - President Robinson, in Sab- 
bath Essays. 97 — p. 2 53- From his Farewell Address. The whole 
paragraph is as follows : " Of all the dispositions and habits which 
lead to political prosperity, Religion and Morality are indispensable. 
In vain would that man claim the tribute of patriotism who would 
labor to subvert these great pillars of human happiness, these firmest 
props of the duties of men and citizens. The mere politician, equally 
with the pious man, ought to respect and cherish them. A volume 
could not trace all their connections with private and public felicity. 
Let it simply be asked, where is the security for properly, for reputa- 
tion, for life, if the sense of religious obligation desert the oaths which 
are the instruments of investigation in courts of Justice ? And let us 
with caution indulge in the supposition that morality can be main- 
tained without religion. Whatever may be conceded to the influence 
of refined education on minds of peculiar structure, reason and experi- 
ence both forbid us to expect that national morality can prevail in ex-. 
elusion of religious principle. . . . 'Tis substantially true that virtue 
or morality is a necessary spring of popular government." 9§ — p. 253. 
Quoted in Sabbath Association Reporter (804). 99— p. 264 Art. I of 
Amendments. 100— p. 255 . E. K. Alden, D.D., Sec. of A. B. F.M., 
a descendant of John Alden of the Mayflower, says in Sabbath Es- 
says, p. 176 : " This is the first of the five reasons which induced 
them to emigrate, as given by Secretary Morton : ' Inasmuch, 
that, in ten years' time, while their church sojourned among them, 
they could not bring them to reform the neglect of the observ- 
ance of the Lord's-day a» a Sabbath, nor keep their own families 
from the surrounding infection.'" See also Hessey (704), p. 211. 
101 — p. 250- This list is, in large part, from The Sabbath Associa- 
tion Reporter (804). 102 — p. 25c. 18 Cal. 678 (1861). See (358). 
103— p. 25a. The highest courts of California (358) and Louisiana 
(369) some years ago decided that Sabbath laws were unconstitu- 
tional, in the former State because they did not and in the latter case 
hecause they did make exception for those who kept Saturday ; but 
these courts are not esteemed in other States as of high authority, and 



APPENDIX. 499 

California has reversed its decision, while Louisiana enacted a Sabbath 
law in 1886. 25 States (up to 1890) where men who hate or covet the 
Sabbath have contested the Sabbath laws have sustained the laws on the 
ground that a Sunday law requires no worship and so is not a religious 
law, but only a protection of two oopular customs — -worship and rest. 
10-4— p. 26i- " A considerable number of Hebrew dealers in clothing 
and gentlemen's furnishing goods were arrested for having their 
places of business open and exposing goods for sale. Some of them 
have been in the habit of closing their stores on Saturday, the Jewish 
Sabbath, but a good many in Chatham and Division streets, The 
Bowery, Third and Eighth avenues have kept open every day in the 
year. All pleaded in extenuation of their offence that they observed 
the Jewish Sabbath. They were told that they must hereafter close 
on Sunday, and were discharged."— New York Tribune, Dec, 1882. 
That American Jews very generally keep open their shops on both the 
seventh and first days of each week, whenever not prevented by Jaw, 
is the testimony of many business men. Americans would hardly 
call the Jews " Sabbatarii," as the Romans did. A dressmaker, em- 
ployed in numerous Jewish families in New York, says that Jewish 
ladies observe Saturday only by putting away their sewing, writing, 
and cutting, and sometimes by going, for a short time, to the syna- 
gogue, but they do their marketing as usual in the morning, and 
spend the afternoon shopping or sightseeing. This is in striking 
contrast with the noble self-denial which the Jews have shown in 
former centuries in Europe in closing their shops on Saturday even 
in lands where it was the " Market day." This modern Sabbath- 
breaking of the Jews is to their own best men as it is to us, an alarm- 
ing symptom. 105 -p. 2 ei. The Jewish Progress, a radical Jewish 
paper, says: " The requirements of modern society make the aboli- 
tion of the present (Jewish) Sabbath an absolute necessity." — Quoted 
in New York Truth, Oct. 5, 1S84. 106— p. 263. One of the Seventh- 
day Baptist editors, a year or two since, issued a paper as an unde- 
nominational " family, literary and religious paper, devoted to general 
reform, Christian culture, and a better observance of the Sabbath," 
and sent it free to 25,000 evangelical pastors, and as many other per- 
sons, secreting for some months his hostile flag so completely that the 
paper was distributed in quantities at conventions held in the interests 
of the Eord's-day, and was taken for its friend by correspondents 
whose letters the editor published without correcting their misappre- 
hension, or avowing his denominational relations. At last, having 
won an entrance into Christian homes, and the confidence of their in- 
mates by publishing numerous extracts from the addresses of eminent 
defenders of the Lord's-day, he cautiously began his work of seducing 
these readers from their loyalty to it, gradually developing an opposi- 
tion to Sunday laws as positive as Ingersoll's, but less manfully advo- 
cated. Although Seventh-day Baptists are in many points in accord 
with other Evangelical Christians, their conviction that all others are 
wrong in the very doctrine in which they are most united, makes it 
impracticable to co-operate with them in Christian work. The Y. M. 
C. A. has wisely excluded their literature from its reading-rooms 
because it antagonizes an observance that all other evangelical 
churches consider a vital matter, especially for young men. We can 
credit these people with sincerity, but we should not subordinate the 



500 THE SABBATH FOR MAN. 

Lord's Day for any embarrassing co-operation. As to the Seventh- 
day Adventists, the superior spiritual discernment and charity which 
keeping the seventh day instead of the first produces, may be seen in 
a characteristic statement of one of their standards (" Andrews' His- 
tory of the Sabbath," (901) preface, iv.), which counts all Christians, 
except the twenty-five thousand who keep Saturday, as partakers in 
' the great apostasy, foretold by the prophets, of the little horn or 
roan of sin, who was to change times and laws.' Altogether this Sev- 
enth-day Christianity is a modern specimen of the Phariseeism that 
" tithes mint, anise, and cummin, but neglects the weightier matters 
of the law, judgment, mercy and truth." If keeping the seventh day 
rather than the first produces no better fruits in the future, it will be 
likely to remain as weak as it has during the eighteen hundred years 
of its futile and feeble life. 107 — p. 203. Eccl. 8:2; Rom. 13 : 1-5 ; 
Titus 3 : 1 ; 1 Pet. 2 : 13-15. 108 — p. 272. The articles of the Con- 
stitution referred to in the sentences preceding and following the refer- 
ence figures are the following amendments : " Art. X. The powers 
not delegated to the United States by the Constitution nor prohibited 
by it to the States, are reserved to the States respectively or to the 
people." " Art. XIV. No State shall deny to any person within its 
jurisdiction the equal protection of the laws." I may here add a sig- 
nificant arithmetical progression, noted too late for insertion on p. 
282 : Sunday opening of post-office in United States, one hour ; Great 
Britain, two hours ; Switzerland, four hours ; France, all day. 
109 — p. 283. The Union Signal of Chicago, June 26, 1884, published 
the following item, which we have reason to fear is representative 
rather than exceptional : " The Governor of Illinois reviewed the 
First Regiment last Sunday instead of going to church. I cannot help 
thinking that the several hundred young men who compose this regi- 
ment will not get any uplift in morals or religion from such a perform- 
ance of such a governor." 110— p. 2 83- Leaflet on " Sunday Fight- 
ing" (801). Ill — p. 283. The Prince of Wales, it seems, not only 
votes for the Sunday opening of Museums but also frequently travels 
by rail on the Sabbath, thus calling forth the remonstrances of British 
Sabbath associations. See Sabbath Alliance of Scotland Report (797), 
1882, p. 11. Even the Christian Queen, Victoria, in most things so 
exemplary, seems to have fallen into the laxity about Sabbath observ- 
ance which is common among British and American Christians, and 
which we could wish her example might rebuke rather than encourage. 
The Congregationalist states that " when Queen Victoria and the Prin- 
cess Beatrice were recently in Scotland, they desired to visit Maree 
Island, in Loch Maree on the Sabbath, but the Scotch innkeeper de- 
clined to let them have a boat, and the boatmen, who were residents, 
refused to row her over the ferry." 112 — p. 283. Kingsbury (851), 
pp. 132, 136, 137. 113 — p. 2 86. This statement, quoted from a leaflet 
on " Sunday Mails" (857), needs a few words of explanation, for there 
is room for improvement and a tendency to increase Sunday work 
even in the London post-office, as Dr. John Gritton showed in March, 
1884 (852), when he made the following statements in regard to it : 
"A strong body of officials of different grades is employed there every 
Sunday, and letters posted in certain pillar letter-boxes in London on 
Sunday are, on that day, forwarded to their respective destinations. 
In the British Postal Guide, published quarterly, by authority, on 



APPENDIX. 50I 

page 109, there is a foot-note saying that the Continental Night Mail 
despatched from the General Post-Office leaves Cannon Street Station 
on Sundays at 8.10 p.m., and that letters for it, bearing a late fee and 
posted in the letter-box placed at the barrier of the platform, up to the 
latest possible moment before the departure of the train, are for- 
warded by that mail, the officers of the Traveling Post-Office doing all 
the necessary manipulation. I find also that In/and night mails de- 
spatched from the General Post-Office on Sundays leave that station 
(Cannon Street) at 9 p.m., and that letters for them posted in the late 
letter-box on the platform, and bearing the late fee of \d., are for- 
warded in the same manner. At the Liverpool Street station letters 
'can be posted in the boxes affixed to the Traveling Post-Office car- 
riage j on the Ipswich and Cambridge lines respectively, from 8.15 to 
8.30 p.m on the Ipswich line, and from 8.30 to 9 p.m. on the Cambridge 
line, every Sunday for the night mails despatched from the General 
Post-Office for these line j. This is the thin edge of the wedge already 
inserted ; it only needs a few energetic knocks to drive it well home 
so as to wrench open the oaken doors of the General Post-Office." 
Though thus open to criticism, the London Post-Office differs from 
those of all other great cities in Christendom in that mail is not on 
Sunday collected from the boxes through the city, nor is there any city 
delivery, proving that neither of these is necessary even in the largest 
commercial centres. Would that London, in turn, might learn from 
Toronto the wisdom of an absolute suspension of all post-office work 
on the Lord's-day. See p. 404. 114 — p. 28 6- J. B. Waterbury, in 
" A Book for the Sabbath," 1840, p. 108, says : " One of the most 
formidable obstacles to the influence of the pulpit over impenitent 
men lies, in my view, in this : the post-office supplies them with the 
recent news. From the very doors of the sanctuary they go to receive 
it. The moment they arrive at home — and even before — they are 
searching for it. How timely this, says Satan, to erase any serious 
impressions which may have been left on the conscience." 115 — p. 
300. Dr. Rufus W. Clark, of Albany, made extensive inquiry, in 1882, 
by correspondence with railway officials, in regard to Sunday trains 
(which he considers "a power for evil only second to the legalized 
traffic in strong drink"), and in reporting the results of his investiga- 
tions in The Intelligencer, he estimates that of the million men then 
employed on railways about four hundred thousand were deprived of 
their Sabbath rights and privileges, besides " the large number who 
travel for business or pleasure on Sunday, and those engaged in trans- 
porting, assorting and distributing the Sunday mails." 1 16 — p. 302. 
Sunday trains, in most cases, are violations of civil, as well as natural 
and Scriptural laws. Such trains were decided to be violations of 
New York State laws in 1848. 5 Barb. 79. In 1879 S.C. forbade 
railroad companies " to load or run any train on Sunday except 
such as carry the mail." Ga. permits only all passenger trains. 
Mass. permits only " through trains" (that is, to or from the far 
West), and these only when authorized by R. R. Commission- 
ers, as few are. See (978). Md., by decision of the courts, per- 
mits cattle trains to move as a work of necessity. New Jersey 
permits each R. R. to run one passenger train, but prohibits all 
freight trains except for the carriage of milk. Va. and N C. per- 
mit only mail and passenger trains, prohibiting all freight trains, 



502 THE SABBATH FOR MAN. 

Penn. prohibits all trains. W. Va. permits only passenger trains. 
Ala., 111., Ind., Kan., Texas, N. M., permit the running of trains. 
Neb. permits " necessary trains." Dak. prohibits only " undue 
travel." Kentucky courts permit trains as " works of necessity." 
These facts for 1884 (see " Civil Sabbath," 1889), show two things : 
1st, that the powerful R. R. corporations, by the indirect bribery of 
free passes and otherwise, have influenced many State legislatures to 
make inequitable distinctions in their favor, allowing them to carry 
on servile labor for gain while refusing the same privilege to proprie- 
tors of factories, etc. ; 2d, that most of the Sunday railroading is in 
ctiminal violation of the laws. When the Sabbath-loving Scotchmen of 
Strome Ferry quietly but firmly attempted to stop such a violation of 
the law by the Highland Railroad Co. in 1883, they were punished as 
rioters with 60 and 90 days' imprisonment, but the habitual violation 
of the laws by the Railroad Co. received no punishment. On eva- 
sions of the law by Swiss R.R. see (6). 117 — p. 303- Among the tes- 
timonies received by Dr. Rufus W. Clark was the following from 
Horace Fairbanks : " The railroad with which I am connected does 
not run any trains on Sunday, and no work is done on that da}', ex- 
cept to save life and property ; not even repairs, or the clearing away 
of a wreck in case of an accident. Continuous labor seven days in 
the week we are certain would have injurious effect upon the health 
and efficiency of our men, and, therefore, no Sunday work is allowed 
on our road. I believe the business interests of the country, as well 
as the best interests of the railroad corporations, would be subserved 
by suspending the running of railroad trains on the Lcrd's-day." 
[On Sunday trains running at a loss, see Phelps (792), p. 239.] The 
International Sabbath Association Reporter (804) published the follow- 
ing letter from A. V. H. Carpenter, Gen. Ticket and Passenger 
Agent, C, M. and St. Paul Railway : "It seems to mc the whole matter 
of Sunday secular work in His count) y is referable to the high pressure 
and inordinate push of the busine s community. There is no industry 
on earth more requiring physical and mental rest, either for the per- 
sonal health and longevity of the operators or the profit of their em- 
ployers, when rightly considered, no industry where experienced and 
steady men are of so vital importance to the safety of the public and 
the welfare of the property owners. I think statistics on the matter 
of the ordinary term of service of railway men would present a start- 
ling picture to all concerned." In 1869, the Evangelical Press Asso- 
ciation (as agent of the Philadelphia Sabbath Association), procured 
the issue and distribution of over 50,000,000 copies of the following 
testimonies of railroad managers by expending $1000 in inserting 
them in daily 'papers, besides sending them in leaflet form to thou- 
sands of pastors and others, with the request that they would quote 
them to their people in pi caching, and get them published in local 
papers — a must admirable plan. S. Ruth, Supt. of the Richmond, 
Fredericksburg and Potomac R. R. -: " I have long been of the opin- 
ion that it is to the interest of the railioad and steamboat com- 
panies to suspend operations on the Sabbath, as it demoralizes the 
men and makes them reckless, and so is the cause of many ac- 
cidents. I believe railroad companies would be much more pros- 
perous if Sunday running was entirely suspended." Col. Geo. A. 
Morrill, Supt. of the Rutland and Burlington R. R. ; " Many years' 



APPENDIX. 503 

experience and observation more and more convince me as a rail- 
road man, that even in an economic point of view there is no more 
profitable rule for us to follow than ' Remember the Sabbath day to 
keep it holy.' " J. P. Farley, Supt. of the Dubuque and Sioux City 
R. R. : " From experience I know that laborers, mechanics, man- 
agers, etc., will do more work, and do it better, in six days than in 
seven. Further, if we habitually ask our men to break God's law, by 
a desecration of the Sabbath, it will not be long before they will break 
His law in other respects, by defrauding, etc." E. G. Barney, Supt. 
Selma, Rome and Dalton R. R. : " In nearly thirty years' experience 
on Western and Southern railroads, I have never found it necessary 
to run Sunday trains, except where connecting or competing lines 
compelled it. I think men perform more work in six days, resting 
every seventh, than when they work every day. I also think men 
are more reliable and trustworthy on roads where the Sabbath is ob- 
served, than where the day of rest is ignored." Hon. Abram Mur- 
dock, Pres. of the Mobile and Ohio R. R. : "I do not believe the 
running of Sunday trains is profitable to the company ; and that it is 
a positive violation of Divine law, none can doubt." E. B. Phillips, 
Pres. of the Michigan Southern and Northern Indiana R. R. : " It is 
for the interest of the company to allow our employees the rest of the 
Sabbath." J. Durand, General Supt. of the Little Miami, Columbus 
and Zenia R. R. : " The want of cessation from labor on the canals, 
railroad and steamboat lines of the country on the Sabbath has a ten- 
dency to degrade the tone of morais in the community ; yet less cen- 
sure can attach to those men who are compelled to labor for their 
daily bread, than to owners and employers who require the service to 
be performed." The New York Sabbath Committee's Report for 
1S82-83 (803) gives the following admirable specimens of railroad 
literature on the question of Sunday excursions, etc. : The Supt. of 
the Vermont Central R. R., J. W. Hobart, Esq., replied as follows to 
an application for a special Sunday excursion train : " It is entirely 
useless to apply for Sunday trains, because our rules regarding such 
trains are positive, and we can not under any circumstances vary 
them unless in case of distress, like death or destruction of property. 
I know you will, upon reflection, see the propriety of our taking this 
stand, as we should otherwise run into an encouragement of all sorts 
of public Sunday gatherings, which inevitably cover a great amount 
of drunkenness, swearing and carousing. The public so far fully sus- 
tains us in our position, and even those interested in camp-meetings 
and other religious gatherings especially desire that we should not 
vary the rule. You can readily see that unless we have such a rule 
we can not easily discriminate between religious meetings without 
getting into trouble at once." The N. Y. P. and O. R. R., operating 
557 miles, issued the following order : " After this date there will be 
no special excursion trains run over this railroad or its branches on 
Sundays. Only such regular passenger trains as are required to com- 
ply with the demands of the public for mail service and traffic from 
connecting lines will be permitted to be run on Sundays. No freight 
trains will be run on Sundays, except such as have been started from the 
Terminal stations before Sunday morning, except such as are required 
to provide for the forwarding of live stock and other perishable prop- 
erly, for the detention of which the Company might be held legally 



504 THE SABBATH FOR MAN. 

liable." P. D. Cooper, General Superintendent. 118 — p. 3 n. Be- 
sides facts given on p. 291, etc., the following testimonies corroborate 
Mr. Dodge's statement : " The Mo. Pacific: R. R.," says a corre- 
spondent in the Indian Territory, " has done much toward destroying 
our Sabbath." A New England correspondent says : "In the rural 
districts there has been little change in Sunday observance for several 
years, except in places accessible by train or boat from large cities." To 
the question, " In your State is there a perceptible increase in the pro- 
portion of the population who are being required to work Sunday as 
clerks, laborers, or otherwise?" a Dakota correspondent answers: 
" I think not, but rather the other way — except it may be in connection 
with the railroads ." In 1883, workmen of the Philadelphia and Read- 
ing R. R. were arrested by the Mayor of Philadelphia for illegal Sun- 
day work, but the Company sent them to work again the next Sabbath, 
and when again arrested got an absurd and inhuman decision from 
some local magistrate that such work was allowable as a" necessity." 
Even in pagan India the " Christian" (?) railroads are proving batter- 
ing-rams to break down the Sabbath. 119 — p. 3i 2 . It is worthy of 
mention in this connection that the Sunday opening of the Crystal 
Palace of London was prevented by a vote of the shareholders, who 
voted 28,423 to 5,217, against it. 120— p. 3i 6 . Rev. R. B. Howard, 
in The Advance. Tract 142 of American Tract Society gives another 
moral victory for the Sabbath as follows : " On one of the great thor-N 
oughfares of the United States, the directors of a certain railroad ran 
their cars on the Sabbath. The good people in the towns and villages 
through which they passed, were greatly opposed to this : 1. Because 
the running of the»cars on the Sabbath day was a gross violation of 
the laws of both God and man. 2. Because it deprived the men who 
were employed on the road of the rest and privileges of the Sabbath. 
3. Because it was a gross violation of the rights of the people to the 
stillness and quiet of the Sabbath. 4. Because it often, in violation 
of the statutes of the state, was a great disturbance of public worship. 
5. Because it was demoralizing in its influence, and tended to under- 
mine and destroy all the blessings of social, civil, and religious insti- 
tutions. Many, therefore, in various ways tried to persuade the direc- 
tors not to run their cars on the Sabbath/ But they continued to run, 
till their passengers on the Sabbath were diminished, and diminished, 
so that they did not amount to one fifth part as many as they did on 
other days. Still, they continued to run ; and their passengers con- 
tinued to decrease. At last they stopped the running of their cars on 
the Sabbath, and confined this part, as men ought to confine all parts 
of their secular business, to the six days, which alone were made and 
given to men for worldly employments, and are the only days which 
they have any right to take for such purposes. Many rejoiced at the 
change ; and a friend of the Sabbath soon after happening to meet the 
conductor of the cars, expressed his satisfaction, and asked, ' How 
many men did you carry through the last Sabbath ?' The conductor 
said, We had two : one of them, however, got out by the way ; the 
other was so drunk that he could not get out, and we carried him 
through.' " 121 — p. 320. Article by Mrs. Elizabeth M. Rowland, 
Lee, Mass. For further illustrations of popular revolt at Sunday trains, 
etc., see p. 4 <m, (978). 122— p. 322. The historic facts given are in 
part from a carefully prepared paper by Mr. A. P. White, of Danvers, 



APPENDIX. S°5 

Mass., published in The Congregationalist in 1883 ; in part from an- 
other article in the same paper by Mr. J. T. Perry of The Cincinnati 
Gazette ; and in part from an address by Mr. Perry at The Pittsburgh 
S ibbath Convention (853). 123— p. 323. The number in other states 
1884 [1890 (998)] : Ala. 9, Ark. 3, Col. 10, Ct. 4, Del. 1, D. C. 6, Fla. 2, 
la. 13, Kan. 8, Ken. 8, La. 9, Me. 1, Md. 5, Mass. 5, Mich. 11, Minn. 
7, Miss. 3, Mo. 16, Neb. 4, Nev. 6, N. J. 4, N. C. 5, Or. 6, R. I. 5, S. C. 
4, Tenn. 9, Tex. 18, Va. it, W. Va. 3, Wis. 13, Ariz. 6, Dak. 9, Mon. 3, 
N. M. 3, Utah 2, W. T. 2, Wy. T. 2. Rowell's list includes all Sun- 
day papers, weeklies as well as dailies, and of the latter, six-day 
papers, which omit Monday, as well as seven-day papers. 124 — 
p. 324- The Tribune has made special efforts to persuade those who do 
not believe in Sunday papers to buy its Sunday issue, not only by 
regularly publishing its table of contents on Monday ; not only by 
withholding one seventh of the news from those who do not take it ; 
not only by inviting those whose consciences are against Sunday 
papers to have it sent to their homes on Sunday to read on Monday ; 
not only by repeatedly sending announcements of special features in 
the Sunday issues to the clergy of New York and vicinity ; but also, 
what is far more objectionable, it published in a Sunday issue articles 
on Sabbath observance from leading clergymen of New York, two of 
whom have assured me and another the public through another paper, 
that no intimation was given that these contributions were to be de- 
tained for use in a Sunday edition, and that they would not have writ- 
ten them if they had known they were to be so used. These clergy- 
men were thus made to seem contributors and endorsers of a form of 
Sabbath desecration to which they were most heartily opposed, and 
were used to allure other clergymen into beginning the custom of 
reading a Sunday paper. To make the most of such rare bait, special 
expresses carried this Sunday issue to Saratoga, where the Presby- 
terian General Assembly was in session, and offered its members the 
tempting paper in which the " Religious Reading" for once was excel- 
lent both in quantity and quality. And if these things be done by one 
of the best of Sunday papers, what may not be expected from the 
rest? 125— p. 332. The first American Sunday paper ever published 
was issued in New York in 1825, just a century after the publication 
of the first American newspaper in the same city. It was short-lived, 
and followed by several others which had a like fate. The Boston 
Saturday Evening Gazette and Budget claims to be the oldest Sunday 
paper now living. These Sunday papers were all weeklies, printed 
before the Sabbath, like most of the Sunday papers of London. A 
prominent Anglo-American told me of a London newsboy who was 
crying on Saturday afternoon, " Here's yer to-day's Times," when a 
" smart" American tourist said to him, chaffingly, " Nonsense ! What 
do I care for to-day's Times? If you've to-morrow' s Times I'll take 
one." " All right," said the newsboy, taking out a Times bearing the 
morrow's date, but already printed, "here's yer to-morrow's Sunday 
Times." 126 — p. 332. The Congregationalist '; in 1884, in a timely edi- 
torial on " The Extinction of News," said : " Unless one's attention 
has been unusually called to the subject, he might find it hard to real- 
ize to what extent many of our journals of widest circulation make them- 
selves the daily scavengers of Hie nation. Murders, executioas, starva- 
tions, drownings, burnings, suicides, felonious assaults, all kinds of 



506 



THE SABBATH FOR MAN. 



horrible accidents, burglaries, bank robberies, great and little steal- 
ings, gambling tournaments, horse racings, pugilistic contests, walk- 
ing matches, cock fights, drunken sprees, are chronicled often in all 
attainable minuteness of disgusting detail. Just now elopements are 
particularly in order, and usually all assaults upon chastity are 
thought to be above measure interesting. In short, whatever is fool- 
ish, vicious, scandalous, profane, infernal, which anywhere bubbles to 
the surface of the world-wide caldron of human depravity, seems often 
to be held legitimate matter to be ladled out in record, if not in com- 
ment, on the pages of newspapers which all householders are expected 
to take in for domestic perusal. ... A most intelligent Christian 
gentleman last week told us that he bad discontinued his long sub- 
scription to a leading Massachusetts daily, for no other reason than 
that he could not but feel that its unedited news columns were neither 
decent nor safe for the reading of his family. That there is a remedy 
is plain enough, and what it is becomes manifest from the course 
taken by a few — we wish it were not so very few — journals in regard 
to it. It is to suppress large portions of that mass of rumor and 
gabble which floats hither and thither upon the telegraph, by applying 
to its news columns those close and severe rules of good taste which 
a high-toned journal applies to its own utterances, and to every other 
department of its regular issues. Because a thing has happened is no 
good reason why everybody should be told about it-^— surely no good 
reason why, if it be a painful and repulsive thing, it should be hawked 
all over the land in all its shocking details. Possibly there may be 
good reasons, having reference to social statistics, or something, why 
a murder or a suicide should be set down as having made a part of a 
day's doings in some place. But that the former was done with an 
axe or a cleaver, and the latter with a razor — with all the ensanguined 
circumstances — is not important ; or rather it is exceedingly impor- 
tant that the facts should not be circulated, lest with horrible fascina- 
tion they tempt others to go and do likewise." R. A. Oakes, in an 
article of similar tenor in a recent Independent, says : " More than 
half the crimes committed are epidemic, and would never have tar- 
nished our civilization but for the widespread notoriety given the 
initial and subsequent crimes. One can find abundant data to prove 
this all along the lines of history. The assassination of William of 
Orange was followed by that of the Duke of Guise, of Henry III. of 
Valois, of Henry IV. of the Bourbon dynasty, of the Duke of Buck- 
ingham, of Gustavus Adolphus and of Wallenstein. Booth's shot 
killed two Presidents. The publications of the Sorrows of Werther 
filled Germany with youthful suicides, as the publication of Schiller's 
'Robbers' filled it with youthful banditti. The murder of Mary 
Stannard was but the initiative of a series of similar mysterious 
slaughters. . . . Man is but an imitative animal, and follows his 
bell-wether even to destruction. ' The individual error or crime acts 
upon the mass by suggestion,' Dr. Elam, in 'A Physician's Problem,' 
tells us, 'and the mass reacts upon the individual by intensifying 
every development of emotion.'" 127 — p. 334. 19 Barb. 581; 24 
N. Y. 353. Quoted in Humorous Phases of the Law (846), p. 45. 
128— p. 33.1. The Christian Union. 129— p. 336- See p. 317, etc. 
ISO— p. 453- For detailed comments on the Scripture passages quoted 
in this chapter and others bearing on the Sabbath, see " Sabbath 



APPENDIX. 507 

Commentary" in Appendix (200). 131 — p. 353. In the words of 
Bishop Butler, the distinction between positive and moral is this : 
" Moral precepts are precepts the reasons of which we see ; positive 
precepts are precepts the reasons of which we do not see. Moral 
duties arise out of the nature of the case itself, prior to external com- 
mand. Positive duties do not arise out of the nature of the case, but 
from external command ; nor would they be duties at all, were it not 
for such command received from Him whose creatures and subjects 
we are." — Analogy, Part I, Chap. I. 132 — p. 354- The Sunday- 
school Chronicle tells of a man who, on dismissing a workman from 
his employment, told him that the reason of his discharge was that he 
was an habitual violator of the Fourth Commandment. The employee 
denied the accusation in vehement astonishment, saying that he 
always rested on the Sabbath. " Repeat the Commandment," said 
the master. John began, " ' Remember the Sabbath day to keep it 
holy,' " and there stopped. " Go on, sir ! Go on," cried the master, 
but the man was. dumb. " Then I must repeat the next words for 
you," continued the master. " ' Six days shalt thou labor and do all 
thy work.' That's the part I complain of. You abstain from work 
rigidly enough on the seventh day, but you don't work faithfully dur- 
ing the other six." 133— p. 357. Speech in the House of Lords, Feb. 
23, 1881. 134 — p. 357. Hessey (704), pp. 17, 18, though denying that 
the Fourth Commandment is binding " in its very letter," nevertheless 
admits that " the occurrence of a Commandment to keep the Sabbath, 
in a table generally moral, implies that there is a moral element in 
that Commandment (not a moral tendency merely, for this would em- 
brace every type and ceremony, but a moral element), viz., an obliga- 
tion, cognizable by the moral sense, to devote some time, perhaps 
even a periodically recurring time, to God's service, and inferentially, 
to rest from worldly occupations as a necessary condition to the per- 
formance of such obligation. . . . The political and ceremonial ele- 
ments may be abolished, the moral element remaining and being de- 
veloped in a different way by Christianity." 135 — A rabbi who de- 
livered Sunday lectures is quoted ("The Lord's Day," Waffle) as say- 
ing : " There is no reason why Jews should not observe Sunday as a 
holy day of rest instead of Saturday. The command was, Six days 
shalt thou labor. One day of the week was to be a day of rest. Any 
other day than Saturday would do as well. The acceptance of Sun- 
day, therefore, would not be fatal to our religion. But we only have 
in view a system of lectures by which the Jews who cannot observe 
the Sabbath can be instructed on Sundays. A Jew in a Christian 
country like this is in a dilemma. If he does not work six days, he 
commits a sin ; for the command is, Six days shalt thou labor. The 
law does not allow him to labor on Sunday, therefore he must labor 
on Saturday. One day he must also observe as holy day. He can- 
not observe Saturday. We propose to give him a chance to observe 
Sunday. The Jewish wives and children continue to observe Satur- 
day. We only want to give the Saturday workers a chance. But I 
do not believe, if we should even accept Sunday for the Sabbath, that 
any great harm could come to Judaism." 



508 the sabbath for man. 

136— p. 357. It was well said at a meeting in Washington ; "We 
hear a great deal in modern times about the mistakes of Moses. The 
ten grand mistakes of Moses are the Ten Commandments, the laws 
of modern civilization. Let him who points out the mistakes of 
Moses amend those Ten Commandments and improve the Decalogue 
if he can."— Hon. J. Randolph Tucker, M.C. 137— p. 361. Paley's 
Works, vol. iii, p. 392, etc., give his views of the Sabbath. 138 — p. 
362. " Nothing is said about sacrifices from the time of Cain and Abel 
till the deluge, a period of fifteen hundred years. But does this prove 
that no sacrifices were offered during that period ? Certainly not. 
Nothing is said about circumcision from the death of Moses till the 
days of Jeremiah. But does this prove that circumcision was not per- 
formed during that period?" — W. M. Cornell, D.D. , LL.D. Bossuet 
does not once mention the Sabbath in his Universal History. The argu- 
ment from silence is an argument of nonsense. 139 — p. S 64- "The 
Sabbath of the Lord" (797). 140— p. 368. See " Land and Book," 
topical index, " Sabbath." Rabbi Wintner, of Brooklyn, in a lecture 
on the Sabbath, of which he sent me an abstract, says, in behalf of 
the " Reformed Jews :" " In modern times the numerous Rabbinical 
laws upon the Sabbath have no significance for us, modern Jews, and 
we do not consider them as binding any more." This remark, how- 
ever, applies only to modernized Jews, not to the more conservative 
sects. According to Dr. Edersheim, an ex-Rabbi (in The Leisure Hour, 
Sketches of Modern Jewish Customs), a large number of London Jews 
carefully carry out the Mishna. Gentiles have been paid by Jewish 
families in Whitechapel to tend lamps and fires from Friday eve to 
Saturday eve. 141 — p. 3 69. Edersheim's Life and Times of Jesus 
the Messiah, 2 : 774-704. 142 — p. 369. In The Christian Union. 
143 — p. 370. *Wm. Lloyd Garrison at Anti-Sabbath Convention in 
J840 (792). 144 — p. 375. " Six days of labor are to be followed by a 
day of sacred rest. That is the Commandment, as we understand it 
from the Bible-text itself ; not from the commentators, or from any 
denomination of Christians." — Henry Clay Trumbull, D.D. "It is 
evident that the particular day set apart is not in the least of the 
essence of the institution, and that it must depend upon the positive 
will of God, which of course may substitute one day instead of an- 
other on suitable occasions for adequate reasons." — A. A. Hodge, D.D. 
Cf. Numb. 6 : 9, 10 ; 19 : 11, 12. The day of worship is not so unes- 
sential that men can change its order. There is no Bible warrant for 
those who seek to ease their conscience for requiring their employees 
to work a part of the Sabbath by giving them an equal part of some 
other day for rest and worship. Preachers and others who must do 
works of necessity or mercy on the Sabbath should, of course, give 
themselves another day for rest, but the Bible, offers no sanction for 
the theory sometimes advocated that a nation or a man can set apart 
any seventh day for Sabbath purposes. All we seek to prove is that 
the particular day is not so essentially a part of the Fourth Command- 
ment that God could not, by Moses or Christ or Paul, change the 
order from the seventh to the sixth day and again back to the seventh 
or first, without annulling the Decalogue. 145 — The fact that the 
Puritans measured their Sabbaths from sunset to sunset, Jewish 
fashion, and their fireless churches indicate that they did not clearly 
see that we are to keep only the fourth of the four Sabbaths that coex- 






APPENDIX. 509 

isted in the time of Christ, and are still sometimes confused, namely: 
(1) The Pharisaic, sectarian Sabbath of petty rules, that Christ repudiat- 
ed ; (2) the Jewish ecclesiastical Sabbath of doubled sacrifices, that 
bound only the Jewish Church ; (3) the Jewish civil Sabbath, with 
its Saturday-keeping, its sunset boundaries, its fireless hearths, and 
its capital punishment, that bound only the Hebrew nation ; (4) the 
universal Sabbath of the Fourth Commandment, which Christ recog- 
nized as "for man" forever, and which requires only that in each 
weekly cycle of seven twenty-four-hour periods, six in succession 
shall be devoted by the whole community to labor and business, and 
the seventh left open for rest, for religion, for benevolence. The selec- 
tion of the day, while not made by the Fourth Commandment has 
been made by the acts of Christ and the apostles, which are legislative 
" acts." There is no "specific command of God" for any day. It is a 
curious fact that there still exists much diversity in the boundaries of 
the Christian Sabbath. In Russia, Norway, Iceland, Persia, Heli- 
goland, and some other places (183) the Jewish idea of measuring the 
day from sunset to sunset is still recognized in laws or customs, or both. 
The Bible indicates that the Roman measure, from midnight tomidnight, 
was recognized by the evangelists. Sunrise is spoken of as " early" in 
the day (John 20 : 1 ; Mark 16 : 2 ; Matt. 28 : 1), whereas it would be 
the middle of a Jewish day. In narrating the events of the Resurrec- 
tion day, ChriSt is found at Emtnaus when it is " toward evening and 
the day is far spent," after which he sups and walks five miles to a 
meeting of his apostles which is said to be in the " evening" of " the 
same day," which would indicate Roman reckoning (Luke 24 : 29 ; 
John 20 : 19). Luke evidently uses the Roman reckoning in Acts 
20 17-11, where " the morrow" of Paul's departure after a sermon 
continued to midnight was not after the next sunset, but after the 
next daybreak. See (246). 146 — p. 37 8 . Eusebius, in commenting 
on the g2d Psalm, says, " The Word by the New Covenant translated 
and transferred the feast of the Sabbath." 147 — p. 379. "As to the 
prevalence of the Lord's-day being only gradual, it is obvious to 
remark that it was only gradually that the apostles developed other 
doctrines. They were as cautious in their constructive operations as 
they were tender and considerate in those which were destructive." — 
Hessey (704), p. 35. 148 — p. 379. " The earliest patristical notices 
that we possess concerning the Lord's-day, speak of it as an existing 
fact, as an integral part of the Christian's service." — Hessey, p. 138. 
149 — p. 380- " From the time of John, who first gave the institution 
its best and most sacred title, ' Lord's-day,' there is an unbroken and 
unexceptional chain of testimonies that the ' first day of the week ' 
was observed as the Christian's day of worship and rest. For a long 
time the word Sabbath continued to be applied exclusively to the sev- 
enth day. From habit, and in conformity to the natural sentiments 
of the Jewish converts, the early Christians long continued to observe 
both days. They kept every seventh day except the Sabbath before 
Easter, when the Lord lay in the grave, as they did every first day, as 
a festival. Afterward for a time the Roman Church, in opposition to 
Judaism, kept it as a fast. They held public religious services upon 
it. But the day was no longer considered sacred ; labor was never 
suspended nor legally interdicted. On the other hand, any tendency 
to return to its ancient observance as a strictly holy day, as in any 



510 THE SABBATH FOR MAN. 

sense sacred, as the first day of the week was maintained to be, was 
discountenanced as an abandoning the freedom of the gospel and a 
returning to the ceremonial of the Jews. Ignatius, " Epistle to the 
Magnesians," ch. 9, and Council of Laodicea, can. 29, 49 and 101, 
A.D. 361. See Bingham's " Christian Antiquities," vol. ii., b. 20, ch. 
3."— A. A. Hodge, D.D.,in "The Day Changed." The Schaff-Her- 
sog Cyclopaedia says : " The Jewish Christians ceased to observe the 
Sabbath [that is, Saturday], after the destruction of Jerusalem. The 
Ebionites and Nazarenes kept up the habit even longer." 150 — p. 
382. There is force in the objection which many make to calling the 
Lord's-day by the pagan name which associates it with the worship of 
the sun. " What's in a name?" Much — as is evident from the fact 
that all the " leagues" and " societies" which seek to fill the British 
American Sabbath with godless pleasures, use the word " Sunday"- — 
never Sabbath or Lord's-day. There is similar significance in the fol- 
lowing remarks made at the General Synod of the Reformed Church 
in America after the reading of the report on the Sabbath : " Mr. 
President, I would prefer to have the word ' Sabbath ' stricken from 
the report, and the word ' Sunday ' inserted, as we do not live under 
the Jewish dispensation" [but the pagan, he should logically have 
added]. Friends of the Sabbath should not use the word " Sunday" 
except when speaking of Sabbathless Sundays. " Sabbath" is more 
appropriate than even its allowed synonym, " the Lord's-day," for 
those who recognize and wish to emphasize the perpetual obligation 
of the Fourth Commandment. The quotations of this book suffi- 
ciently prove the need of more care and discrimination in the use of 
the various names of the first day of the week. 151 — p. 382. " Testi- 
mony of the Fathers" (768), by Elder J. N. Andrews, p. 68. 152— 
p. 383. The Lord's-day is now recognized as the legitimate successor 
of the Saturday Sabbath by nearly all Christian churches (400), and by 
the laws of nearly all Christian nations(275). The little company who 
seek to put Saturday in its place have therefore on them the burden of 
proof as would-be dispossessors. Before they can thus turn back the 
dial of the nations they will have to clear up seven difficulties : 1. Can 
the example of God's creative week, whose " days" are generally con- 
sidered by Biblical scholars and scientists as long periods, be consist- 
ently cited as a binding precedent for resting on Saturday, until it is 
proved that God's rest from His creative work was on Saturday? 
(Compare Gen. 2:4; Ezra 7:9; Psa. 115 : 4 ; John 8 : 56.) 
2. Since the Bible reckons historic time from the birth of Adam (Gen. 
5 : 3), how can it be shown that the first Sabbath of human history was 
not the first day of its first week ? 3. If Saturday was the Sacred Day 
of Adam, how does it happen that the primitive nations, except the 
Jews, observed Sunday as their most sacred day ? 4. If Saturday 
was the Sacred Day before the Exodus, how does it happen that God 
commanded the Jews to break it by marching, in their exodus from 
Egypt, on that day (204)? 5. How can the literalism of the seventh- 
day theory be reconciled with the fact that one who travels around 
the world loses or gains a day, and also with the fact that no day be- 
gins or ends at exactly the same time in any two remotely separated 
places ? 6. Since seventh-day Christians find that in the last six cen- 
turies they have made almost no headway in changing the " Christian 
Sabbath" back to Saturday, how do they explain the fact that the 



APPENDIX. 511 

complete change from the seventh day to the first was made in the 
early Christian Church in less than two centuries, if there was r.o 
Divine warrant for it ? 7. How can the claim that the change of day 
was a serious and sinful enormity, wrought by " the man of sin who 
changes times and laws" (Andrew's Preface, iv), be reconciled with 
the fact that the richest Pentecostal blessings of God have, from the 
first, fallen upon Christians as they have gathered for worship on the 
first day of the week? " The divine blessing on the [first-day] Sab- 
bath," says Dr. Dwight, " has been too evident, too uniform and too 
long continues to admit of doubt." 153 — p. 383. According to 
Froissart, sixty knights, on the Sunday after Michaelmas day, 1390, 
tilted in Smithfield, " until night forced them to break off." 154— p. 
383. Macfie's " Sabbath of the Lord " (797), p. 52. In no age has 
God left Himself without a witness against abuses of the Sabbath. 
The " saints' days" by which it was crowded out of regard were con- 
demned from the first by the Waldenses, a people who kept no 
sacred days except the Lord's-day ; also by Wiclif later. Geneva, in 
Reformation times, abolished, restored and again abolished these 
saints' days. Strasburg and Zurich also abolished them during the 
same period, and Scotland yet more effectively. 155 — p. 3 84- Quoted 
by Dr. Gritton (718). The English controversies about the Sabbath 
begun in Wiclif's day culminated in the sixteenth century in the West- 
minster Confession (413), which recognizes the first day Sabbath, as 
representing the original Divinely ordered seventh-day rest-day in a 
threefold aspect : (1) as a jus divinum natu>ale [an original principle 
implanted in the nature of things] ; (2) as a jus divinum positivum 
[a specifically enjoined moral law] ; and (3) as a dies dominica [a day 
commemorating the resurrection of our Lord]. 156— 384. Rev. Wm. 
G. Macfie, in " The Sabbath of the Lord " (797), says that about two 
hundred years ago in Glasgow and perhaps in other burghs, the citi- 
zens, mis-interpreting such texts as Exodus 35 -.3, " observed the Sab- 
bath with more than Jewish strictness," making it rather a forbidding 
fast than a joyous festival. To this period belongs the satire in- 
scribed on a house in Coventry, Eng. : 

" This is the house where the Puritan did dwell, 

Who killed his cat on Monday 

For killing a mouse on Sunday." 
157 — p. 387. " Any person who shaU disquiet or disturb any congre- 
gation or assembly met for religious worship by making a noise or by 
rude and indecent behavior or profane discourse within their place of 
worship or so near the same as to disturb the order and solemnity of 
the meeting, shall be subject to a fine-not exceeding $50."— Sec. 1,614 
of the Ordinances of the City of Chicago. Other cities have similar laws. 
15§ — p. 38s. One of the Sunday evening plays of a previous year 
was " Samson and Delilah," of which The Tribune, in a half -com- 
mendatory notice, said that " much of it was offensive to refined audi- 
ences." Of another Sunday evening play The Inter-Ocean said, in a 
long description : " Jagon, the calm, cool murderer, is lifted up and 
made the object of sympathetic regard, because, forsooth, he loved his 
daughter." Another of Chicago Sunday evening plays is character- 
ized by The Times, " as the dark and bloody tragedy of Jack Cade," 
which " appeals powerfully to the substrata of any city's population." 
The only actor, so far as I have seen, who refuses, when playing in 



512 THE SABBATH FOR MAN. 

Chicago, to break the Sabbath laws of God and the State by playing 
on Sunday is Mr. Lawrence Barrett. On Sabbath evening, Sept. 
29th, 1884, for the first time in many years, New York actors and 
others who were so disposed, were allowed, in defiance of law, to fill 
a theatre to witness the public rehearsal of a comedy — an evil omen. 
When Sunday theatres were suppressed in N. Y. in 1875 Lester Wal- 
lack and Dion Boucicault were of those who asked to have it done — a 
significant fact. It is said that two hundred actors supported Mr. Wal- 
lack with a petition against their Sunday work. The Minneapolis Trib- 
une, in 1891, interviewed all the actors at that time in the city as^to Sun- 
dav theatres, and found everyone opposed to Sunday acting, though 
doing it. 161 — p. 390. By way of suggestion to other cities, which 
should each have some strong organization to defend the Sabbath, I 
give a brief record of the origin and work of the New York Sabbath 
Committee (803), which was appointed April 1, 1857, by a public 
meeting of about a hundred leading citizens, called to consider the 
perils of the Sabbath. The Committee was made up of prominent and 
influential laymen rather than of clergymen, that the fact might be 
less misunderstood that the Committee was seeking to protect " the 
civil Sundaj'," not " the religious Sabbath," for which all ministers 
are a committee, ex-officio. Eight denominations were represented 
among its twenty members, to show its undenominational character. 
The Committee first made a reconnaissance, and found 9,672 places of 
business in operation on the Sabbath, besides numerous theatres and 
low places of amusement. Miserable cheap theatres down in the 
Bowery advertised their shows for Sunday night — " Admission ten 
cents — females free." The Committee made its plan and submitted 
it to the clergy, who co-operated by a broadside of 100 simultaneous 
sermons on Sabbath observance. A remonstrance was then sent to 
the proprietors of the daily papers against the noisy and needless 
crying of newspapers on the Sabbath. As this was not heeded, an 
appeal was made, by an influential delegation, to the Mayor and 
Police Commissioners who, in spite of threats of vengeance from the 
daily press, ordered the police to stop this violation of law. Subse- 
quently the Committee secured amendments to the Sunday laws by 
which saloons were securely closed for several years, and theatres 
permanently, and Sunday processions limited to military funerals, 
which were required to suspend music in the neighborhood of 
churches. It has also prevented much hostile legislation. Unnec- 
essary public work has been opposed, and many other projects for 
Sabbath desecration have been promptly nipped in the bud. They 
need more funds to meet revived opposition to the Sabbath (begun in 
the weakening of the Sabbath laws in 1883), in which 1884 has been 
prolific — the opening of an art gallery for two Sabbaths, of two thea- 
tres for Sunday night rehearsals, the inauguration of Sunday concerts 
in Central Park, the lowering of fare and increase of trains on the 
elevated railroads on the Sabbath, the increasing custom of requiring 
Sunday work in shops, such as taking account of stock, dusting the 
store, etc., and the yet more serious violation of Sabbath laws by the 
riotous Sunday excursions. This Committee has always employed a 
Secretary to supervise its work, to guard against attacks on the Sab- 
bath from whatever source, and to promote the cause by his pen and 
voice. It has wisely used the courts through the District Attorney, 



APPENDIX. 513 

as far as possible, rather than by making its own agency prominent to 
the prejudice of the cause. It has always prepared the way carefully 
before any attempt at enforcing the law, and has not invited failure by 
attempting to do what public conscience would not sustain, but rather 
devoted its most earnest endeavors to enlightening the public in 
regard to the advantages' and obligations of the Sabbath by documents 
and addresses. It has been exceedingly conservative in its methods, 
but it is doubtful whether more radical measures would have accom- 
plished more in such a city as New York, whose Sabbath has been 
more improved, I believe, than that of any large city of our land. 
Other Sabbath Committees, some of them asleep in their watch 
towers, may well study the records and methods of the New York 
Committee, and so learn that perpetual vigilance is the price of the 
Sabbath, which is the bulwark of liberty. 162 — p. 391- From address 
by Mr. Samuel Morley, M.P. I have reliable assurances that the 
same secret violation of divine and human rights occurs in New York 
City. A prominent Christian manufacturer required a Sabbath-school 
boy to do Sunday work for him in taking stock. Other cases might 
be given. A clergyman entering a New York hat store on Saturday 
evening to buy a hat heard the proprietor say to his new errand boy, 
" Come over to-morrow and dust all these boxes." The boy replied, 
" I have never worked on Sunday." " I don't care," said the mer- 
chant, " that's our rule here." The boy bravely refused to break the 
laws, and the clergyman lost all interest in purchasing a hat at that 
store. 163 — p. 393. " A startling statistic of the destructive tendency 
of Sabbath disregard, in a body of men the most necessary to the 
peace and security of society of any class in the community, is found 
in the official records of the London police. Of the 5,000 policemen 
of that city, in one year, 921 were dismissed, 523 were suspended, and 
2,492 were fined for misdemeanors ; leaving only 1,066 of the 5,000, 
who were faithful to their trust. Now, if the moral depression of dis- 
regard of the Sabbath be so fearful on the class most indispensable to 
civic good order, what must be its degenerating influence upon those 
who violate the day of rest without excuse or palliation ?" — J. 0. 
Peck, D.D.,in Sabbath Essays. 164 — p. 3 93- The order of coun- 
tries is as follows : Canada, Scotland, Wales, United States, England, 
Sandwich Islands, Madagascar, Sweden, Norway, Switzerland. 
165 — p. 393. On Sunday, June 4th, 1882, by a count, 2,314 shops of 
Glasgow were found open. See Glasgow Working Men's Sab. Pro- 
tection Assoc. (798) Report for 1883, p. 25. 166 — p. 393. To this 
population Toronto has grown from 56,000 in 1871 under this plan of 
Sabbath observance. The Toronto Globe says on this point : "The 
prodigious growth Toronto has made shows that a city can absolutely 
cease work one day out of every seven, and yet can grow at a rate 
which has been exceeded by only two American cities." 167 — p. 
395- 34 Penn. 398. 168 — p. 395. A correspondent in New York City 
sends me this personal testimony : " I have kept house in this city 
for 24 years, and have brought up a family of three children, and yet 
we have never bought one quart of milk on Sunday ; in almost every 
instance having been able, with the aid of ice, to keep Saturday's milk 
without any trouble." 169— p. 39-. Told by Professor S. F. Upham, 
D.D., from personal knowledge of the case. 170 — p. 397. Blast fur- 
naces find no difficulty in shutting down for 24 hours or even for 48 or 



514 THE SABBATH FOR MAN. 

72 to clean boilers or make repairs to engines or hot ovens. Are not 
needed repairs to wasted bodies, minds and morals an equal emer- 
gency ? 171 — p. 398. At a meeting of Scandinavian pastors in Eng- 
land Dr. John Gritton (799) gave the following practical hints as to 
methods for securing sailors more of the benefits of the Sabbath : 
" 1. Earnest attempts should be made to prevent, as far as possible, 
Sunday being a regular day for either departure from or arrival at 
port. 2. Neither at home nor abroad should the business of embark- 
ing or landing cargo be permitted on the Lord's-day. 3. Agents 
should be admonished that, whether ships arrive on the Sunday or are 
lying in port on that day, it should be treated as a day when ad work, 
excepting that needful for the safety and health of the ship, is to be 
avoided. 4. No coaling on Sunday, should be made a rule never to be 
broken for mere commercial ends. 5. Whether in port or at sea, the 
greatest possible amount of rest should be granted to all hands. 
6. Divine service should be arranged at least once on every Sunday, 
and when in port everything should be done to make attendance at 
service on shore as easy as possible. 7. Every attempt should be 
made to supply the ship's company with pure and elevating reading. 
Ships' libraries should be universal and frequently examined, repaired, 
and added to, and very earnest attention should be given to the supply 
of truly Christian books suitable for all seasons, but specially suitable 
for Sunday reading. 8. Chaplains and missionaries should be wel- 
comed on board every vessel, and their ministrations to the ship's com- 
pany facilitated in every way. 9. Owners and captains might secure 
and preserve full information as to Seamen's Churches, and Sailor's 
Homes and Rests in all ports to which they may be called, and might 
make such information known to all on board." 172 — p. 39 e- Sab- 
bath Essays, p. 393. 173 — p. 399. If druggists do not wish to be 
counted as belonging in the same class as liquor-dealers and other ha- 
bitual Sabbath-breakers, they will need to enforce upon each other, by 
their Pharmaceutical Associations, the neglected laws which in most 
of the United States forbid druggists to sell anything on the Sabbath 
except medicines, and especially forbid them to sell alcoholic medi- 
cines except on the written prescription of a reputable physician. 
174 — p. 399. Field Fowler, proprietor of the Metropolitan Horse 
Railroad of Boston, says of the financial aspects of Sunday horse 
cars : " It is impossible to get honest men, and keep them so, and 
make them work on Sundays. You employ them to violate the Fourth 
Commandment, and expect them to respect Ihe Eighth : you find 
human nature is such that both conductors and drivers suffer. Drivers 
become reckless, and more accidents result. The president of one of 
the horse-railroads in New York told me he made an experiment, and 
found that, on every thousand horses, it cost them a thousand dollars 
a day more to feed them than if they had Sunday to rest in." For 
court decisions on street cars, see Civil Sabbath, Index of Judicial 
Decisions. In 1890-92 both Toronto and Edinburgh refused to in- 
troduce Sunday running of street cars. 175 — p. 402. The late 
Archbishop Sumner (of Canterbury), who was much persecuted 
by London mobs (stirred up by Punch and the radical Sunday 
papers), for opposing Sunday concerts by the band of Her Maj- 
esty's Life Guards in Hyde Park, was also much averse to using 
his carriage on the Sabbath. On one occasion, staying with Lord 



APPENDIX.. 515 

Palmerston at Broadlands over the Sabbath, the Premier ordered the 
carriage to convey His Grace to church. It is nearly four miles from 
the Hall, and the road is generally miry. The Archbishop declined, 
and set out to walk. When about half way there, the peer's family 
coach passed by and, much amused to see the aged prelate toiling 
along, Lord Palmerston put his head out of the window and quoted 
Tate and Brady's version of the First Psalm : 

" How blest is he who ne'er consents 
By ill advice to walk. 1 " 
The Archbishop smiled and replied : 

" Nor stands in sinners' ways, nor sits 
Where men profanely talk." 
17G — p. 403. It is permissible for a Christian to accept a et half-loaf 
reform" only as an instalment of the whole, never as a substitute for 
it nor as a compromise of further claims. 177 — p. 404. The Revised 
Code of Ontario, 1877, declares that it is " not lawful to expose or offer 
for sale any property whatsoever, or to do any worldly labor, business 
or work of his ordinary calling (conveying travelers or Her Majesty's 
Mail, by land or by water, selling drugs and medicines and other 
works of necessity and works of charity only excepted)." The law 
also -forbids public political meetings, tippling, public intoxication, 
public brawling, public profanity, all noisy games, gambling, racing, 
hunting (except in defence of property), fishing, public bathing, and 
contracts. Fines $1 to $40. "A conviction under this Act shall not 
be quashed for want of form." Prosecutions may be made within 
one month after the offence. The law does not apply to Indians. 
178— p. 404. Rev. W. T. McMullen, D.D., Woodstock, Ont. 179 
— p. 405. A butcher in the New Cut, Lambeth, when solicited to close 
his shop on Sundays, said, " Were the Lord Jesus Christ Himself to 
come and ask, I would not do it." Another in Lambeth Marsh re- 
plied, " If God Almighty ordered me to close, and took the tiles off 
my house for not doing so, I would keep open in spite of Him." 
ISO — p. 4i 6 . Indications of the Sabbath views ■ of some ministers 
may be found on pp. 5 8 , 320. To these may be added the following 
facts : A minister said, in print, when the Sunday trains were increased 
and the fares lowered on the N. Y. elevated railroads : " This is a 
good movement, and one to be encouraged as a promotion of better 
Sunday observance, for it will enable the poor classes, hived in their 
tenement-houses during six days in the week, to get into the country- 
with their families at little expense. It will, we trust, afford a counter 
attraction to the Sunday excursions, which are almost invariably ac- 
companied with drinking, often with carousing, and sometimes with 
fighting. Anything which tends to break up the tenement-house sys- 
tem in New York is beneficent, even if it breaks in upon it only one 
day in seven." The same preacher said at another time : " The beer- 
gardens and the Sunday theatres of Cincinnati are a natural reaction 
from a condition of restraint, which forbade a social call, except by a 
minister on a rich parishioner, or a social gathering of any sort, except 
under a church roof. ' ' A preacher said in a newspaper letter in 1884 : 
' ' Let no man judge you in meat or respect a holy day, or of the new 
moon, or Sabbath days,' or ' one man esteemeth one day above an- 
other ; another esteemeth every day alike' are words that no Puritan 
divine nor any clear-headed exegete can use in favor of old-fashioned 



5 i6 



THE SABBATH FOR MAN. 



or Talmudical or Puritanical observance of the 'Sabbath.'" The 
Cong? egationalist says editorially : " We are informed of instances in 
Boston in which the Sunday services have been delayed to accommo- 
date the minister arriving in the city by the train, or hastened in order 
that he might not miss it in departing." Prof. Austin Phelps gave 
the following facts in The Congregationalist in 18(84 : " A clergyman 
from the city of New York not long ago was a guest in a Christian 
family in Massachusetts. He left the place in the cars at high noon 
on Sunday, and took the afternoon train from Boston for his home 
without a word of apology or explanation to his astonished host. The 
inference was not unreasonable that he acted according to his usual 
habit respecting travel on the Lord's-day. Another clergyman, a 
pastor in Massachusetts, habitually uses the cars on the Sabbath in 
making his clerical exchanges, and apparently with no restriction as 
to time or distance, except that of reaching the pulpit in season to ask 
the congregation to sing, ' Thine earthly Sabbaths, Lord, we love.' ' ! 
Beside this I may set the testimony of one who has traveled widely in 
the United States : " Christians, ministers included, patronize Sunday 
newspapers and trains more in the West than in the East.'' [We be- 
lieve that even in the West these things are still far from common. 
When the opinions of leading Chicago clergymen were asked in 1883 
as to making the six-day paper which most of them took, a seven- 
day paper, not one of the evangelical preachers favored the plan.] A 
preacher, in a sermon on the Sabbath, in- 1884, said, according to the 
report of The New York Tribune : ' ' The house of God is good for 
one half of the day. If a man wants amusement afterward I will not 
put my hand in the way. The Sabbath should be a day of social en- 
joyment. It is a nice question whether the law should step in and 
stop operas or concerts. If a man told me I could not play cards in 
my own house on Sunday I would do it to show my liberty. More 
flexibility is needed in a complex society than in rural communities" 
■ — and so on with excuses for Sunday mails, Sunday excursions, Sun- 
day horse cars, etc. This preacher narrated the following incident in 
his sermon : " A poor woman sold apples and cakes and candy. She 
was a member of a Presbyterian church in New York, and was disci- 
plined for keeping her shop open on Sunday. She pleaded that the 
profits of this one day in the week was just the difference that enabled 
her to pay her rent — that without it she could not support herself. 
But the Session (good men) were obliged to discipline her, although 
one of the members of that Session kept one of the largest hotels in 
town. There is a good deal of difference between keeping an apple- 
stand and a hotel." Yes, " there is a good deal of difference between 
keeping an apple-stand and a hotel " in that all can buy their apples 
for the Sabbath on Saturday, but travelers can not dispense with lodg- 
ings on the Sabbath. When the question of improving Sabbath ob- 
servance came up, within a few years, in one of the largest of Ameri- 
can cities, some eminent pastors even went so far as to advise seeking 
to save only the forenoon and evening of Sunday to the Lord, and' 
giving the afternoon to the Devil ; that is, work to close the saloons 
only through the forenoon and evening, granting them " relig- 
ious" license to stand open between the hours of one and seven P.M. 
A half-loaf of good may, superficially, seem better than none at all ; 
but a loaf, one-half of which is mixed with arsenic, is worse than 



APPENDIX. 517 

going hungry. A minister in the same city thinks it a mistake to 
" ask for a Jewish Sabbath instead of a Christian day of recreation and 
church service." When an effort was made to stop Sunday base-ball 
in a certain American city, a preacher said there were a great many 
worse things which might appropriately be broken up first. Another 
preacher thus defended Sunday excursions in a New York pulpit : "If 
a man thinks that he benefits the health of his wife and his children by 
going on an excursion on Sunday, I say he should go. It may be ob- 
jected to this that going on excursions compels one to miss the church 
services. This is true, but I ask you candidly is it not better for a 
man to miss church occasionally, say once or twice during the sum- 
mer, if by so doing he goes away with his family of little ones for a 
few hours from this stifling city and gives them the fresh air of the sea 
or the country ? I can not comprehend how any fair-minded or good, 
kind-hearted man could possibly wish to interfere with Sunday excur- 
sions. For my part I do all I can to encourage them. Look for a 
moment at the class of persons one finds on the ordinary Sunday ex- 
cursion boat. They are as a rule orderly, well-behaved, hard-working 
men and women. Give the people fresh air. If possible give it to 
them every day of the week, but if this is not possible, then, for God's 
sake, let them go from this crowded, noisome city to seek the invigo- 
rating air of the country on the only day upon which it is possible for 
them to obtain it. Again I say, give the people fresh air." A West- 
ern preacher thinks "Sunday trains on the great thoroughfares may be 
defended." A Christian minister echoes the excuse that Sunday mails 
are a benefit in cases of sickness. Another minister says that they 
are almost necessary to farmers who are seldom in town. Another 
preacher said in a sermon : " It would be no more wrong to journey 
a thousand miles by rail to stand at the bedside of a dying father, than 
it was formerly a hundred miles by wagon." One pastor does not 
feel called upon to condemn one of his members who keeps his livery 
stable open on Sunday ; another excuses his members who work on 
the Sabbath as engineers and railroad men ; another received into 
membership a barber and an expressman, who expected to spend the 
Sabbath mostly in their ordinary work for gain. " Some Christians," 
says a pastor, " find it necessary to work, as things are" — necessary, 
I suppose, just as it was " necessary" for some of the martyrs to curse 
Christ and worship idols. They preferred to lose property and even 
life than dishonor God. A preacher defends his custom of advertising 
church services in Sunday papers by saying : " If the Devil walks our 
streets Sundays we will make a bulletin-board of his coat tail." That 
is what Sunday advertising by Christians is, only the minister forgot 
to state that it was the Devil's pocket which was being filled by the 
payments for the advertising, and that the advertisements, both of 
churches and Christian business men, helped him to sell his Sabbath- 
destroying papers more widely than he could without these indirect 
letters of introduction to Christian homes. All the utterances I have 
quoted are from evangelical clergymen of the United States. That 
these opinions represent a considerable minority of the pastors I have 
no doubt. My notes of two discussions of the Sabbath question in a 
union meeting of evangelical preachers show at least a harmful diver- 
sity of views, with some significant dodging of the question by men who 
would split a hair in quarters in discussing less practical questions of 



5 18 THE SABBATH FOR MAN. 

theology. One preacher thought we could do nothing but retard the 
inevitable triumph of the Sabbath-destroyers and that we must get rid 
of the word " Sabbath." Another claimed that Christians are not 
bound by the law of Moses. Another said, " We have sacred music 
in our churches, and why not allow sacred concerts in the Park ?" 
Another said that we could have no Sabbath if we made any distinc- 
tion between the civil Sabbath and the religious Sabbath. Another 
said it was doubtful if " the first day of the week" was really men- 
tioned in the New Testament. Another preacher had been quite per- 
suaded to a favorable view of Sunday excursions by Puck's picture of 
the poor in wretched hovels in contrast with the minister embarking 
for a vacation in Europe. Another thought the General Assembly 
ought not to own $400,000 worth of bonds in a Sabbath-breaking R. R. 
while protesting against Sunday trains. Another said that Christ 
made a breach in the Jewish Sabbath, and reported he had journeyed 
five miles by rail the day before. Another repeated the exploded 
claim that the Monday paper was a greater sinner than the Sunday 
paper. Others echoed the foreign chatter about strict Sabbaths inter- 
fering with " liberty" and " right of private judgment," and " the 
realm of conscience." A learned doctor said : " I would not dare to 
tell my people that it would be wrong for them to ride on Sunday. I 
could only tell them not to do anything against Conscience," which 
suggests the question, If the preacher is not to be the spiritual lawyer 
of the people to interpret Bible principles for them in their relation to 
present duties and difficulties, but is only to say, Follow conscience, 
what need is there of a preacher at all? "Conscience" makes no 
better substitute for definite instruction in the principles of the gospel 
than in the days when Saul of Tarsus " in all good conscience" perse- 
cuted the Son of God, as others now do the Sabbath of .God. These 
facts and many more of the same tenor, show that nothing is more 
urgently needed, in order to save the Sabbath, than the development 
among evangelical preachers of definite and consistent views in regard 
to the authority and right observance of the Lord's-day, that serious 
diversity of views among its defenders may not give its enemies an 
easy victory. " Nothing is more certain than that a definite doctrine 
is essential to a- wholesome practice ; and respecting the Sabbath 
there is in America no definite doctrine." 1§1 — p. 4 is. There were 
in 1880, in U. S., engaged in occupations whose work on the Sabbath 
is considered, in part, at least, work of mercy and necessity, 1,590,168 
persons, of whom 1,264,009 were engaged in domestic service in 
households, hotels, and restaurants, including proprietors ; 136,455 
in the care of the sick, including druggists and employees of charitable 
institutions ; 64,698 were ministers, 2449 sextons, 63,840 sailors and 
pilots, and 2303 keepers of toll-gates and toll-bridges. Allowing for 
proportionate increase, the total is now a round two millions. There 
is at least a like number engaged on the Sabbath, regularly or fre- 
quently, in unnecessary and unmerciful work, including florists, actors, 
barbers, saloon-keepers, postal employees, professional hunters and 
guides, janitors, journalists, laborers, launders, liverymen, messen- 
gers, professional musicians, showmen, bakers, foundrymen, butch- 
ers, cheese-makers, tobacconists, confectioners, distillers, railroad 
men, printers, fishermen, lumbermen, miners, oil workers, boatmen, 
clerks, commercial travelers, expressmen, steamboat employees, 






APPENDIX. 519 

clothing dealers, grocers, ice dealers, booksellers. Having gone over 
these occupations one by one, in the Census of 1880, and allowing for 
the increase, I estimate that fully two millions are doing needless 
Sunday work. In brief, this number includes most of the 749,301 
reported by the Interstate Commerce Commission (1890) as railroad 
employees ; half as many more who are also engaged in transportation 
service and its connections, but not paid by the railroads — namely, the 
sleeping-car employees, the express and news agents, the drivers of 
'buses and cabs, the hotel runners and 300,000 commercial travelers ; 
most of the 150,000 reported by Mr. Wanamaker as in the postal 
service ; as many more employed in manufacturing, selling, and car- 
rying the Sunday papers ; and there are at least 450,000 Sunday shop- 
keepers (Great Britain with like population, it is estimated, has 500,- 
000), with enough cheese-makers, miners, etc., to make up the 
full two millions. 1§3 — p. 41s. JEdgar the Peaceful fixed the 
beginning of Sunday on Saturday at 3 p m. to last "till Monday 
morning light." Custom set the same boundaries in early New Eng- 
land. A Convocation of Scots clergy in 11 80 " ordained that every 
Saturday from twelve o'clock should be set apart for preparation for 
the Lord's day ; and that all the people on Saturday evening, at the 
sound of the bell', should address themselves to hear prayers, and 
should abstain from worldly labors till Monday morning." — Willison 
(921)/. X. 184 — p. 4 20. A Christian editor says : " It is the Chris- 
tian men of New York who work their employees six days in the week 
who are really responsible for the Sunday excursions." A higher 
authority says, " Every man shall give an account of himself to God," 
as well as, " Woe unto him by whom the offence cometh." If a man 
wrongs me on Saturday, it does not excuse my wronging God and 
myself on the Sabbath. Nottingham, Eng., takes its half-holiday on 
Thursday instead of Saturday, a better plan for retailers so long as 
Friday or Saturday is the pay day, and a better distribution of the 
extra rest also, it would seem. 185 — p. 433. Other incidents of 
fidelity to the Sabbath at personal risk are given on pp. 29-49, 307-309, 
See (982). 186 — p. 435. One of the most important agencies for salt- 
ing the fountains of Sabbath desecration on the Continent is consistent 
Sabbath-keeping by British and American tourists. Every such ex- 
ample preaches silently every Sabbath for its rightful observance. 
An opposite course helps to break down the British-American Sab- 
bath by encouraging its Continental foe. See (6). Prof. Austin 
Phelps says (in The Congregationalisf) : " It is well known that in 
France and Germany there are infantile churches which are struggling 
for the revival of the first principles of spiritual Christianity. They 
are laboring in oppressed and often disheartened minorities. They 
are gasping in the mephitic atmosphere of the State churches. They 
are driven by the agnostic civilization around them to the conviction 
that their cause is hopeless, if they cannot create among the people, 
with a few amendments, the Scotch and American ideas of the Sab- 
bath. They tell us that on the large scale and to the common people 
' no Sabbath ' means ' no religion.' They are astonished and grieved 
by the discovery that, while they are contending for the ejection of the 
Parisian and German Sunday from the habits of their people, we in 
the light of our holier inheritance seem willing to welcome the intro- 
duction of that enormity here. The usages of American travelers in 



520 THE SABBATH FOR MAN. 

Europe are a grief ancf a discouragement to them. Such is the story 
that comes to us from the supporters of the McAll missions in Paris, 
and of a reformed Protestantism in Berlin." 187 — p. 437 . In an 
address under the auspices of the Society the following preventives 
were suggested : " Newspaper editors as a rule, and especially pro* 
vincial ones, are generally very willing to insert letters from all sides, 
even when advocating opinions contrary to their own, and the open- 
ings thus available should be utilized by the friends of the Lord's-day. 
When a Sunday band is proposed, write and protest against it. When 
a museum is to be opened on Sundays ' for the benefit of the working 
classes,' write and give proofs that the working classes are against all 
that sort of hypocrisy. When you meet, as I did, not many months 
ago, a rural postman, who told me he walked 16 miles a day every 
one of the seven days of the week, write and expose the cruelty of the 
thing, and the injustice of Sunday labor in the Post-office. If two or 
three earnest friends of the Sabbath in every English town would for 
a few months make it their business to assist our work by terse and 
sensible letters and paragraphs sent to the newspapers, an untold 
amount of good would be done out-of-doors ; while, indoors, news- 
paper editors would see there were two sides to the question, and that 
our side evidently had numerous and active supporters." A hint may 
be taken from the course of the Evangelical Press Association — see 
(117) ; also from the prohibitionist who in 1884 paid $40 for the con- 
trol of a column in a daily newspaper for three months in the interests 
of his favorite reform ; also from that paper which when the Sabbath 
laws were being notoriously violated published them that none might 
plead ignorance. Cheap, able, popular papers in foreign tongues, 
friendly to the Sabbath and temperance, should be published in larger 
numbers in the United States, where the 800 foreign papers (out of 
9,000 in all) are mostly defenders of the Continental Sunday. 188 — 
p. 437. The method of the Sabbath Alliance of Scotland, as given in 
the following extract of a recent report, is worthy of imitation : " One 
very valuable agency which the Alliance have been able of late to em- 
ploy with the best effect has been the distribution on Sabbath morn- 
ings of tracts and pamphlets on the observance of the Lord's-day. 
Special thanks are due here to several of the city missionaries. These 
have handed the tracts to loiterers on the streets, lodged them, often 
with a word in season in open shops, and often in the hands of both 
sellers and buyers, sometimes laying them on the weighing scales so 
that the witness had to be pushed aside before business could be be- 
gun ; and on many occasions parties of excursionists about to leave by 
rail and boat have been met and dealt with in a similar way. Many 
testimonies of the good fruit from this effort have reached us, as 
where workingmen had their views on the Sabbath entirely changed 
for the better." Another suggestive example was the giving of 12,000 
copies of Gilfillan's masterly book on " The Sabbath" to the Ameri- 
can clergy by the New York Sabbath Committee some years since, 
funds having been collected for that purpose. 189 — p. 440. A cer- 
tain unevangelical church advertised a " Sunday Evening Sociable" in 
its parlors. Among those who were shocked by this impropriety 
were not a few evangelicals who used Sunday evening for sociables in 
their own homes or at their neighbors. The saloon-keeper justly 
counts as his fellow in doing Sunday business on the sly, the church- 



APPENDIX. 521 

goer who passes his window every Sunday to enter the post-office 
hard by for his Sunday mail. In this connection it will be appropri- 
ate to ask why the outgoing mail of Monday morning is in many 
places nearly as large as for the whole week beside ? " The difficulty 
with too many is they assume that many things they wish to do on the 
Sabbath are works either of necessity or mercy, which, in the light of 
the Bible, are neither one nor the other, but rather of mere human 
expediency. We are not at liberty to perform any ' labor or work,' 
either in person or by proxy, on the Sabbath, in relation particularly to 
temporal matters, which can be done on other days. We do not say 
which can be conveniently done on other days ; for if human duty is to 
be measured by our views of convenience, then farewell, not only to 
the doctrine of self-denial as taught by our Saviour, but also to every 
precept of God's word."— Zions Herald. Even Sunday funerals, ex- 
cept in cases where they could not have been held on Saturday or 
Monday, have neither the excuse of necessity nor mercy for the work 
they require from undertakers, drivers, grave-diggers and ministers. 
It is a subject for congratulation that they are growing less frequent. 
190 — p. 44.0. A Christian man, reading a Sunday paper without in- 
tending to be led away from Sabbath thoughts, confessed to his pastor 
that before he knew it he found himself talking real estate to the first 
man he met, a topic suggested by the advertisements he had just been 
reading. 191 — p. 441. My reports indicate not only that church 
members frequently advertise their business in the Sunday papers, but 
also that not a few evangelical churches advertise their Sunday ser- 
vices. God commands us to "distinguish" the Sabbath day, but a 
pastor in reply to the question whether Christian men in his city ad- 
vertise in Sunday papers says, " They make no distinction." A 
Christian man of New York City says that he " sees no reason why 
Christian men should not advertise in Sunday papers." I challenge 
any man to show why any restriction should be put on Sunday busi- 
ness if not on Sunday advertising and Sunday newspapers. A Chris- 
tian man defends the advertising of Church services in Sunday papers 
because strangers consult such papers. Why not hire advertising 
space for churches in saloons because some would not see church 
notices anywhere else ? " My soul, come not thou into their secret." 
One of the chief editors and owners of a prominent daily paper which 
issues a Sunday edition (he wishes his name withheld) admits that 
there is "no valid argument for Sunday newspapers," but says, as if 
in excuse, that they are "patronized by Christian men." He says 
also, in further extenuation, that churches publish notices of their ser- 
vices in the Sunday newspapers — a mistake in his city at least. 
Through lack of familiarity with the advertising department, he infers 
that the Sunday notices which his paper copies from a Saturday paper 
are inserted on the Sabbath by request of the churches. A similar 
custom in other papers has led to the false impression that many 
churches advertise on the Sabbath which do not. In New York City 
only about one third as many churches advertise on Sunday as on Sat- 
urday. The N. Y. Tribune on the last Sunday of April, 1884, had 
Sunday notices as follows : 3 Unitarian, 3 Universalist, 3 Spiritist, 1 
Swedenborgian, i Free Religious Association, 8 Episcopalian, 1 Bap- 
tist, 1 Presbyterian, 1 Congregationalism 2 Friends, 1 Disciples, 1 
Roman Catholic, 1 Reformed Catholic, 2 Miscellaneous. 192 — p« 



522 THE SABBATH FOR MAN. 

441. Mr. Field Fowler, of Boston, so states of that city. An ingen< 
ious conscience doctor, the president of a horse-car line, said to a 
stockholder who was troubled about receiving profits for needless 
Sunday work and so proposed to withdraw his stock, " Instead of 
that give -sf/g- of your profits to the poor." 193 — p. 442- Article in 
The Congregationalist, Oct. 30, 1884. 194 — p. 442. In many cases 
even those who are engaged in unnecessary Sunday work are received 
as church members and thus endorsed in their disloyalty to con- 
science. See p. 433 ; also (180). 195 — p. 444 . Rev. E. S. Atwood 
in " Sabbath Essays." 196 — p. 444. Dr. Bauer, Court Preacher at 
Berlin. 197— p. 445. Wm. M. Taylor, D.D., in Pulpit Treasury, 
Oct., 1883. 198 — p. 449. Printed slips with topics and suggestions 
are issued annually in many languages, and can be had at 6d. (12. cts.)' 
per 100 of James Nisbet, 21 Berners St., London. 80,000 were circu- 
lated in 1883 in leaflet form, and the topics were also printed in many 
newspapers. 

199— Concordance of References by Christ and the Inspired 
Writers of the New Testament to Old Testament Laws, as 
a Guide in Interpreting its Sabbath-Laws. 
"Christ quoted Old Testament law as binding in its principles on 
all countries and all ages. Five times He put His stamp as the King 
of a new dispensation upon the Decalogue as the law of His kingdom 
and of the world. Christ also quoted other principles and precepts of 
the Old Testament as a lawyer or officer of to-day would quote un- 
questioned law. Three times at the Temptation He said, 4 It is 
written,' by way of introducing quotations of Old Testament law prin- 
ciples from Deuteronomy other than those of the Decalogue, which 
He used as binding upon all beings in Earth and Hell. Christ declared 
that the whole law — meaning the Pentateuch — was of perpetual force 
in its principles; of course, not in its superficial and incidental details. 
It has been said by opponents of the Old Testament that Christ spoke 
of its laws as abrogated, but it will be observed by those who carefully 
read Christ's words, that while He condemned many laws of Jewish 
tradition, He confirmed the law principles of the Scriptures. . . . 
As a lawyer keeps numerous volumes of the decisions of eminent 
judges because of the law principle that lies under the incidental par- 
ticulars of each decision as its kernel, so all the law passages in the 
Old Testament are profitable because they give us a volume of God's 
decisions." — From "Must the Old Testament Go?" by W. F. Crafts. 

[A. marks passages where Old Testament laws are spoken of as 
abrogated or outgrown ; P. references to the Law as of perpetual and 
universal obligation. These marks make it evident that there are both 
transient and permanent laws in the Old Testament. Quotations are 
from Revised Version.] 



MATTHEW. 

P. 4 : 4. Man shall not live by bread 

alone Deut. 8:3. 
I'. 4 : 7. Thou shalt not tempt God. 

2 Deut. 6 : 16. 
P. 4 : 10. Thou shalt worship God only 

Ex. 20: 3. 
P. 5 : 17. not to destroy the law 



P. 5 • 21 (19 : 18). Thou shalt not kill ; 
Deut. 5 : 17 ; Ex. 20 : 13. 

P. 5 : 27. Thou shalt not commit adul- 
tery : Deut. 5:8; Ex. 20 : 14. 

A. 5 : 31. a writing of divorcement : Deut. 
24: 1. 

A. 5: 33. Thou shalt'not forswear thyself, 
Num. 30 : 2. 

A. 5: 38. An eye for an eye, Ex. 31 : 4 ; 



P. 5 : 18. in no wise pass from law Lev. 24 : 30 ; Deut. 19 ; 



APPENDIX. 



523 



P. 5 : 43. Love thy neighbour, Lev. 19 : 

18. 
P. 5 : 48. Ye therefore shall be perfect, 

Gen. 17 : 1. 
P. 7 : 12. do ye also unto them : for this 

is the law 

8 : 4. Shew thyself to the priest, Lev. 

14 : 3. [Ceremonial law not then abro- 
gated.] 

P. 14: 4. John said, It is not lawful 

15 : 4-_He that speaketh evil of father 
or mother, Ex. 21 : 17 ; Lev. 20 : 9. 
[An appeal from their tradition to their 
law.] 

P. 18 : 15. if brother sin against thee 

shew him Lev. 19: 17, 
P. 18 : 16. mouth of two witnesses or 

three Deut. 19 : 15. 
P. 19 : 4. made them male and female, 

Gen. 1 : 27. 
P. 19 : 5. the twain shall become one 

flesh? Gen. 2 : 24. 
A. 19 : 7. a bill of divorcement, Deut. 

24 : 1. 
P. 19 : 19. love thy neighbour as thyself. 

Lev. 19 : 18. 
P. 22 : 37. Thou shalt love the Lord thy 

God Deut. 6 : 5. 
P. 23 : 23. weightier matters of the law 
P. 24 : 35. Heaven and earth shall pass 

away, Isa. 51 : 6. 

LUKE. 

[Passages previously given not repeated.] 
P. 10:28. this do, and thou shalt live. 

Lev. 18 : 5. 
P. 14 : 26. hateth not his father and 

mother, Mi. 7 : 6. 
P. 16 : 17. than for one tittle of the law 

to fall. Isa. 40 : 8. 

JOHN. 

7 : 22. hath Moses given you circum- 
cision Lev. 12 : 3. [An appeal to their 
law from their tradition. All the ref- 
erences to the law in John not already 
given are such.] 



13 : 39. could not be justified by the 
law of Moses. 

2i : 24. walkest orderly, keeping the 
law. 
P. 23 : 5. shalt not speak evil of a ruler 
Ex. 22 : 28. 



P. 2 : 6. who will render to every man 

Ps. 62 : 12. 
P. 2 : n. no respect of persons with God. 

Deut. 10 : 17 ; Job 34 : 19. 
P. 2 : 12. judged by the law ; 
P. 2 : 13. not the hearers of the law are 

just 

2 : 18. approvest the things that are 

excellent, being instructed out of the 

law, 

2 : 25. circumcision profiteth, if thou 

be a doer of the law ; 



P. 2 : 26. If the uncircumcision keep the 
ordinances of the law, 

P. 3 : 10, 11, 12. There is none righteous, 
Ps. 14 : 1. 

3 : 19. what things soever the law saith, 
3 : 20. By the works of the law no 
flesh 

3 : 20. through the law the knowledge 
of sin. 

3 : 21. apart from the law a righteous- 
ness of God 

3 : 28. justified by faith apart from the 
law. 

P. 3 : 31. we establish the law. 

4 : 15. the law worketh wrath ; 

5 : 13. until the law, sin was in the 
world. 

5 : 13. sin is not imputed when there 

is no law. 

5 : 20. The law came that the trespass 

might" abound ; 

6:15. shall we sin because we are not 

under law 

7:1. The law hath dominion over a 

man so long as he liveth ? 

7 : 4. dead to the law 

7 : 6. discharged from the law, 

7 : 7. I had not known sin except 

through the law. 

7 : 7. Thou shalt not covet : Ex. 20 : 

17 ; Deu. 5 : 21. 

7 : 8. apart from the law, sin is dead. 
P. 7 : 12. The law holy and good. 

P. 7 : 14. The law is spiritual : 

P. 7 : 16. Consent unto the law that it is 

good. 
P. 7 : 22. I delight in the law of God 
P. 7 : 25. with the mind serve the law of 

God; 

8:2. free from the law of sin and 

death. 

8 : 3. what the law could not do, 
P. 8:4. law might be fulfilled in us, 

8 : 7. not subject to the law of God, 

9 : 4. Israelites whose is the giving of 
the law, 

9 : 31. Israel following after a law of 
righteousness, 

10 : 4. Christ is the end of the law 

10 : 5. Moses writeth that the man that 

doeth the righteousness of the law 
P. 12 : 19. Vengeance belongeth unto 

me : Deu. 32 : 25. 
P. 12 : 20. if thine enemy hunger, feed 

him ; Prov. 25 : 21. 
P. 13 : 8. he that loveth his neighbour 

hath fulfilled the law. 
P. 13 : 9. Thou shalt not commit adultery, 

. . not steal, Ex.-2p : 11, 18. 
P. 13 : 10. love is the fulfilment of the 

law. 

I CORINTHIANS. 

P. 6 : 16. twain shall be one flesh. Gen. 

2 : 24. 

9 : 8. saith not the law the same ? 

9 : 9. not muzzle the ox Deu. 25 : 4. 

9 : 20. gain them that are under the 

law ; 
P. g : 21. under law to Christ, 



524 



THE SABBATH FOR MAN. 



P. 6 



25. all things are lawful 
: 21. In the law it is written, 
56. the power of sin is the law : 

2 CORINTHIANS. 

17, 18. Come ye out from among 
them, Isa. 52 : n, 12. 
P. 13 : 1. At the mouth of two witnesses 

GALATIANS. 

P. 2 : 16. by the works of the law shall 
no flesh be justified. Ps. 14 : 3 : 2. 
2 : 19. died unto the law, 

2 : 21. if righteousness is through the 
law, 

3 : 2. Received ye the Spirit by the 
works of the law, 

3:5. by the works of the law, 

3 : 10. Cursed . . . which continueth 

not in all things that are written in the 

law, Deu. 28 : 15. 

3 : 11. no man is justified by the law 

3 : 12. the law is not of faith ; 

3 : 13. Cursed is every one that hang- 

eth on a tree : Deu. 21 : 23. 



3 : i7- 
after, 
3:18. 
3 : i9- 
3 : 21. 



the law which came 430 years 



if the inheritance is of the law, 
What then is the law ? 
Is the law then against the 

promises, 

3 : 21. if there had been a law given 

which could make alive, 

3 : 21. righteousness would have been 

of the law. 

3 : 23. before faith came we were kept 

in ward under the law, 

3 : 24. the law hath been our tutor 

4 : 4, 5. God sent his Son, born under 
the law that he might redeem them 
which were under the law, 

4 : 21. ye that desire to be under the 
law, 

5 : 3. a debtor to do the whole law, 
5 : 4. justified by the law ; 

P. 5 : 14. law fulfilled in one word, Thou 
shalt love thy neighbour Lev. 19 : 18. 
5 : 18. ye are not under the law. 

A. 6 : 13. desire to have you circumcised, 

EPHESIANS. 

A. 2 : 15. abolished the law of command- 



P. 4 : 25. Speak ye truth Zee. 8 : 16. 

P. 4 : 26. Be ye angry, and sin not : Ps. 

4:4. 
P. 5 : 31. shall a man leave Gen. 2 : 24. 
P. 6 : 2, 3. Honour thy father and mother. 

Deu. 5 : 16 ; Ex. 20 : 12. 

PHILIPPIANS. 

3 : 9. righteousness, which is of the 
law, 

I TIMOTHY. 

P. 1 : 8. we know that the law is good, 
P. 1 : 9. law is not made for a righteous 

man, 
P. 5 : 18. not muzzle the ox Deu. 25 14. 

HEBREWS. 

7 : 5. tithes of the people according to 
the law, 

7:11. under it hath the people re- 
ceived the law 

7 : 12. of necessity a change also of 
the law. 

7 : 16. Not after the law of a carnal 
commandm. 
7 : 19. the law made nothing perfect 

7 : 28. The law appointeth men high 
priests, 

8 : 4. offer the gifts according to the 
law ; 

P. 8 : 10 (10 : 16). I will put my laws into 
their mind, 

9 : 19. unto all the people according to 
the law, 

9 : 22, all things are cleansed with 
blood, 

10 : 1. the law having a shadow of good 
things 

10 : 8. Burnt offerings wouldest not, 
10 : 28 set at nought Moses' law 

JAMES. 

P. 1 : 19. slow to speak, Prov. 17 : 27. 
P. 2 : 1. with respect of persons. Lev. 

19 : 15 ; Prov. 24 : 23. 

P. 2 : 8. Thou shalt love thy neighbour. 
Lev. 19 : 18. 

P. 2 : 9. convicted by the law as trans- 
gressors. 

P. 2 : 10. Whosoever shall keep the whola 
law, Jas. 2 : 10. 

P. 2 : 11. Do not commit adultery, Ex. 

20 : 13-15. 






200— SABBATH COMMENTARY, 

Including Notes on the Most Important Scripture Passages 
Bearing on the Sabbath, for Use as Home Lessons and in 
Sabbath-schools and for Personal Study. " From Genesis down 
to Revelation, I find the Day published, republished, endorsed, sanc- 
tioned, and never repealed." Bishop I\yle, in "A Word for Sunday." 
201 — The Sabbath before the Decalogue. 202 — Gen. 2 : 2, 3. 
See p. 360, 372, (715). It is a saying of some of the wisest Jewish teach- 
ers, " He who breaks the Sabbath denies the Creation." "God . . . 
rested did not carry the gross idea to the Israelite that He was weary, 
and needed repose after the work of Creation, but, that He had brought 



APPENDIX. 525 

His work to a definite end, and had ceased to work." Thos. Armitage, 
D.D. (714). No " evening and morning" boundaries are set to God's 
rest day. 

" Thy temple is the arch 

Of yon unmeasured sky ; 
Thy Sabbath, the stupendous march 

Of vast eternity." 
" God rested from the work that He had made, not from all work. The 
word shabath means resting from the woik immediately preceding, 
because now complete. We have a very incomplete idea of God's 
Sabbath, unless we realize that He therein entered upon a new and 
higher kind of work. And this constitutes the clearest and sublimest 
illustration of what the true Sabbath is."— Bishop H. W. Warren (714). 
1 ' ' God fainteth not, neither is weary. ' ' My Father worketh hitherto,' 
was the testimony of our Lord Jesus to the ceaseless activity and 
pauseless work of the Creator in the sustenance and government, the 
preservation and ordering, of the world which He had long ago framed 
and fashioned. And yet God rested and was refreshed (Ex. 31 : 17). 
First of all, He rested in holy satisfaction with the result of His crea- 
tive fiat. But there was a second reason for the Divine rest. ' He 
knoweth our frame.' By Himself resting, Jehovah strengthened the 
Law of rest by the highest possible sanction, and supplied to man the 
most effectual motive." — John Gritton, D.D. (718). And God blessed 
the seventh day. Some of those who claim that the Sabbath was not 
given to mankind but only to the Jews try to thrust this verse out of 
their way by saying that this original Sabbath was sanctified only for 
God ; but that theory falls at once before the words of Christ, " The 
Sabbath was made for man." Others seek to crowd a wedge of 2,500 
years in between this verse and the preceding. In this section of the 
record of Creation they would have us believe that God " spake and it 
was done" — centuries afterward at Sinai. But this verse of history 
can not be made into prophecy to suit the exigencies of a theory. 
The consecutive arrangement of the whole record of Creation shows 
that "the Sabbath was made" at that time as the crowning act of 
Creation. " We do not owe the Sabbath to the Jew ; we received it 
from God. It was thundered indeed from Sinai to the Jew, but it was 
whispered to us from Paradise, when the heavens and earth were fin- 
ished, and God blessed the day of rest." — H. J. Browne. Christ is 
" Lord of the Sabbath" because He created it. " Without Him was 
not anything made that was made" (Mark 2 : 28 ; John 1:3; Col. 
1 : 16 ; Heb. 1 : 2). The Sabbath was made for man by the Son of 
Man. " ' The Sabbath was made for man ' in the same high sense 

that the family was made for man— the two great unchanged and un- 
changeable institutions saved to man from the ruin of Paradise." — 
J. 0. Beck, D.D. Marriage and the Sabbath were the Jacin and 
Boaz of man's Edenic temple, and remain the two chief pillars of his 
home to-day. " Why did God institute the Sabbath at the first ? Be- 
cause He did it once, and the reason still abides for the doing of it, 
there can not have been an abrogation."— y. T. Duryea, D.D. (714). 
" Whether or not the Sinaitic Sabbath was ordained for Gentile as 
well as Jew, the original rest day was made universal for the human 
race."— Prof. J. T. Tucker, D.D. (714). " Can we think that, if it 
[the Sabbath] was necessary when sin was not known in the world, it 



526 THE SABBATH FOR MAN. 

is less necessary now ?" — Wm. G. Mac fie, B.A. "Moses distinctly 
recognizes this first and original appointment and by it sanctions the 
second." Prof. Samuel Lee,D.D., Cambridge, Eng. (716). Blessed 
. . . sanctified. " To bless the day means to distinguish it from all 
the other days, and crown it with special favor. To sanctify the day 
means to set it apart from a secular to a sacred use." — E. B. Webb, 
D.D. Day. Some of the best later commentators — like Dr. Murphy 
— have gone back to the old theory that the days of the Creation were 
natural days of twenty-four hours each— finding a space of time be- 
tween the first two verses of Genesis and the third and following ones, 
long enough to accommodate the utmost demands of geology. 
" Whatever period of time may be covered by the word ' day ' in the 
Mosaic account of the Creation, is immaterial to this discussion, since 
it is clear that the sacred writer uses the period represented by a ' day,' 
having a definite beginning and end, ' an evening and a morning,' as 
a symbolism to represent the periods of the divine labor and rest." — ■ 
A rmitage (714). As the force of God's example is not lost because we 
are infinitely less than He, and our rest infinitely less than His, so the 
example is not lost if our " day" is infinitely less than His. That the 
Fourth Commandment was in force before its proclamation at Sinai, 
would be made probable, even apart from the record in Gen. 2 : 3, by 
the fact that the other nine " words" of the Decalogue were all recog- 
nized in the period of Genesis as existing laws, as is shown by Dr. 
Armitage (714) in the following paragraph : " God said to Abraham^ 
4 I am the Almighty God : walk before me, and be thou perfect.' 
What is this but that he should have no other God but Him, according 
to the First Commandment ? When Jacob insisted upon the removal 
of idol images which Rachel his wife had stolen from Laban, had he 
not in view that jealousy of Jehovah against idolatry, which the Sec- 
ond Commandment sets forth ? The patriarch took the solemn legal 
oath in the name of the Lord, an act which implies that reverence for 
the Divine name, which the Third Commandment enforces. In what 
spirit did the children of Noah and Abraham ■ honor their father,' but 
that of the Fifth Commandment ? The full animus of the Sixth Com- 
mandment is amply seen in the treatment of Cain for the murder of 
his brother. Were the requisitions of the Seventh Commandment 
ever more devoutly obeyed than by Joseph, in rejecting the blandish- 
ments of his master's wife under the protest of ' great wickedness and 
sin against God ' ? When the same Joseph charged theft upon his 
brethren, their denial contains the substance of the Eighth Command- 
ment, ' Thou shalt not steal.' Pharaoh's reproof to Abraham, for de- 
ceiving him in saying that Sarah his wife was his sister, forbids ' false 
witness,' in the spirit of the Ninth Commandment ; and the discovery 
that she was his ' neighbor's wife ' appears to have ended his covetous 
desire for her, in keeping with the demands of the Tenth." 

203 — Ancient References to the " Week" and to the Sacred 
Number" Seven." Seep. 3C4, (733), (742). The record in Genesis of 
the primeval origin of the Sabbath is confirmed (1) By the early and 
world-wide use of the " week." (2) By the early and general sacredness 
of one day in the week above the others. (3) By the early and world- 
wide sacredness of the number " seven." The " week" is twice men- 
tioned in Gen. 29 : 27, and divisions of ' ' seven days" in Gen. 7:4; 8 : 
10-12 ; Ex. 12 ; 15, imp'yingthe :ontinuance of the time division insti* 






APPENDIX. 527 

tuted in Gen. 2 : 3. The record that Cain and Abel worshipped at their 
altars (literally) " at the end of days" ("in process of time," Gen. 
4 : 3), though of little significance alone has some slight confirmatory 
value in conjunction with these other references to measures of time. 
The week of the Romans and Greeks at one time consisted of eight 
days, and the week of the Peruvians of nine, but these exceptions to the 
almost universal seven-day week of antiquity can easily be explained 
as arising in some such way as the transient and exceptional ten-day 
week of the French Revolution. " The seventh month and the sev- 
enth day of this month were held sacred among the Greeks as having 
been honored by the birth of Apollo. The first, the seventh, the four- 
teenth day of every month, were also held as holy days ; and, of 
these, the first and seventh were dedicated to Apollo. The 24th, as 
being the 7th counting backward from the first of the next month, was 
also a holy day ; so that something extremely like a recurring seventh 
day was certainly memorialized by the Greeks." — Prof. Samuel Lee, 
D.D. (716). Wilkinson (Manners and Customs of Ancient Egyptians) 
shows that the week of seven days existed in the earliest times in 
Egypt, though afterward superseded by the decade. " Weeks are 
mentioned, in company with months, in some of the oldest hiero- 
glyphics ; and, curiously enough, they are called uk, which may be 
the oiigin of our own Anglo-Saxon word." — Trevor s Ancient Egypt, 
pp. 168, 169. " The Phoenicians consecrated one day in seven as 
holy." — Porphyry, quoted in " Lord's -day Rescued." " It became 
evident, as soon as men were able to study the fundamental notions 
of the Babylonians and Assyrians with the help of contemporary 
documents, that the number seven was one of great significance to 
them. Oppert found in an Astronomical Tablet a connection be- 
tween the sun, moon, and five planets, and the days of the week. 
And Schrader argued at length for the week of seven days as original 
with the Babylonians. But still earlier (1869) George Smith discov- 
ered among other things a curious religious calendar of the Assyrians, 
in which the 7th, 14th, 19th, 21st, and 28th days are described by an 
idiogram equivalent to sulu or sulum, meaning rest. The calendar 
contains lists of works forbidden to be done on these days, which evi- 
dently correspond to the Sabbath of the Jews." — Prof. Francis Brown, 
in Pres. R. Oct. 1882. The Chaldsean cuneiform inscriptions prove 
that the weekly Sabbath was observed not only by the Assyrians and 
Babylonians, but by the earlier primitive inhabitants of Chaldaea (at 
and before the times of Terah and Abraham), and was believed to 
have been ordained at the Creation. (Transactions of Soc. of Bib. 
Archceology, vol. v., p. 427 sq.j Academy, vol. vi., p. 554 ; Sayce, Baby- 
lonian' Literature, p. 55, etc.) See also " Records of the Past," by 
Rev. A. H. Sayce, M. A., Vol. 7, pp. 157-170. Rev. James Johnston 
(717) says of this Assyrian Sabbath : "Its recurrence every seventh 
day — its character, ' a day of rest for the heart ' — its very name 'Sab- 
battu ' are given in a way which leaves little to be desired, when taken 
in connection with other testimony, so abundant in our hands from 
other sources." " The memory of the Creation being performed in 
seven days was preserved, not only among the Greeks and Italians, 
but among Celts and Indians, all of whom divided their time into 
weeks." — Grotius, quoted in "Lord's-day Rescued." Professor Ernst 
Curtius, the eminent German Hellenist, says : " The alternation of 



528 THE SABBATH FOR MAN. 

working and resting days appeared, even to the ancients, a3 some. 
thing so primeval in its origin, so indispensable, and so closely con- 
nected with religion, that they perceived in it, not an innovation of 
human cleverness, but a Divine ordinance ; as Plato says, ' Out of 
pity for the wretched life of mortals, the Deity had arranged days of 
festal recreation and refreshment.' " (Alterthum tind Gegenwart, Ber- 
lin, 1875, p. 148.) " The week is, perhaps, the most ancient and incon- 
testable monument of human knowledge. It appears to point out a 
common source whence that knowledge proceeded." — Laplace, quoted 
in "The Christian Sabbath," by Rev. Wm. Ar?nstrong. " There is no 
city, Greek or barbarian, in which the custom of resting on the seventh 
day is not preserved." — Josephus, in Treatise against Apion, Bk. II. 
" Sunday was the first day of the week in the East from all antiquity." 
Seidell's Sac. An., vol. i., p. 221. Among heathen nations in all parts 
of the world each day of the week has been dedicated to one of the 
gods — the first day of the week being always selected for the chief 
God — the sun, a fact that can be reasonably explained only on the 
theory that that day was from the first considered more honorable and 
sacred than the rest. Archbishop Usher says of Gen. 2 : 2, 3 : " The 
text is so cleare for the ancient institution of the Sabbath . . . that I 
see no reason in the earth why any man should make doubt thereof ; 
especially considering withall that the very Gentiles, both civill and 
barbarous, both ancient and of latter days, as it were by an universal 
kind of tradition retained the distinction of the seven days of the 
week." The sacredness of the number " seven," which is indi- 
cated even in Genesis in 4 : 15, 24 ; 7 : 2 ; 8 14 ; 29 : 18 ; 35 : 3 ; 41 : 
26, is found also in all ancient literature. Hesiod calls it kpovtfjuap, " a 
holy day," and says — 

'E&o/ictT?) d'avriQ lafiirpov (^aoc fjhioio. 
Homer also styles it lepov rjfiap, and fuither characterizes it thus — 

''E^Sop.ov rjjiap eqv, mi rw Terelearo arcavra. 
Clemens Alexandrinus, having quoted these and other passages from 
old Greek authors, adds, " The elegies of Solon, too, intensely deify 
the seventh day." Callimachus and Linus testify in nearly the same 
terms to the same belief. Macfie, in " The Sabbath of the Lord," 
adds the following quotations from other classic writers ; 
Tibullus— 

Aut ego sum causatus aves aut omina dira, 

Saturni aut sacram me tenuisse diem. 



Ovid- 



Horace — 



'ersius— 



Nee pluvias vites, nee te peregrina moventur 
Sabbata, nee damnis AlFia nota suis ; 
Quaeque dies redeunt rebus minus apta gerendis 
Culta Palaestino septima sacra syro. 

Hodie tricesima Sabbata, vin'tu 
Curtis Judaeis oppedere ? 



Labra moves tacitus recutitaque Sabbata palles. 
And Juvenal ridicules the Jew as one 

Cui septima quaeque fuit lux 
Ignava et vitae partem non attigit ullam. 
" Almost all the philosophers and poets acknowledge the seventh day 



APPENDIX. 529 

as holy." — Eusebius. " How did seven thus come to be a sacred of 
perfect number ? Running back from it the scale of numeration, 
some reason may be discovered why one of the previous numbers 
might have been so dignified. Thus, six is the double triplet or triad ; 
five told off the digits, whence sprung the decimal notation ; four 
marked the square ; three the triangle ; two terminated the line ; one 
is the initial point, the all-combining unit. Each of these has more 
apparent title to the place assigned to seven than it can show ; yet 
seven was the Hebrew ' perfect number,' without any inherent justi- 
fying quality, as far back as history reaches. . . . There is no ques- 
tion that the Jewish week was counted from the Sabbath, from the 
beginning. It is reasonably supposable that this primitive division of 
time into seven days went over by tradition, after the deluge, into the 
recollection of the nations which were organized subsequently to the 
dispersion at Babel, just as the fact of the deluge itself was perpetu- 
ated through nearly the whole earth in this way." — Prof. J. T. 
Tticker, D.D. " He who goes through life missing the strange sig- 
nificance of the number seven, makes a serious and sad mistake. Of 
all numerals, this is prince and king. Essays to the amount of vol- 
umes have been written in theory and explanation upon it, and even 
Cicero called it rerum omnizim fere nodus, * the bond of all things.' 
The simple fact appears to be that this number was appropriated as a 
time-marker at the earliest stage of history knowledge of which re- 
mains." — H. M. Dexter, D.D., in Introduction to Lord' s-day Res- 
cued. The view of those who find no argument for the primeval Sab- 
bath and week, in the " weeks" and " sevens" of ancient nations is 
given in the following letter from Prof. W. D. Whitney of Yale Col- 
lege (Apr. 22d, 1884), in response to an enquiry as to the opinion of 
philologists in regard to the significance of " seven" in the time divi- 
sions of ancient languages : " You will probably find no general accord 
of philologists upon the points as to which you inquire. There can 
hardly be said to be any peculiar prominence of the number seven in 
our (Aryan) family ; such is rather Semitic ; what there is may prob- 
ably be ascribable to the seven planets and their importance in sundry 
forms of ancient religion. The division and count of time by periods 
is a restricted phenomenon, and its starting-point and spread appear 
to be fairly well understood ; it being wholly unknown, for example, 
to the ancient Hindus, about all whose indigenous and primitive insti- 
tutions we have quite full and trustworthy knowledge. The Hindus 
never had a * week,' and their order and nomenclature for the days 
in succession, agreeing with ours, is an astrological habit, of late date 
(some time after the Christian era) and borrowed from Greece." 
204 — Ex. 16 : 1-30. See pp. 375, 363, (152), (744). Many learned men 
find in this chapter evidence that the Sabbath was set back one day at 
the Exodus. The argument is thus given by Rev. James Johnston 
(717) : " If there was a change of the day at the departure from 
Egypt, it will explain the fact recorded in the first verse, that the chil- 
dren of Israel made a day's march from Elim to the wilderness of Sin 
on the fifteenth day of the second month — the day before the fall of 
the manna, and which would be a Sabbath if there had been no change. 
The manna fell on the 16th, and continued to fall until the morning 
of the 21st, six days ; and the 22d, the seventh day of this heavenly 
food, was the Sabbath now commanded. It would have been a strange 



530 THE SABBATH FOR MAN. 

introduction to a series of Sabbaths of strict rest when no man was to 
move out of the camp, either to gather manna or sticks to cook it, if 
the cloudy pillar had led the whole host on the previous Sabbath a 
toilsome march from the wells and palms of Elim into an arid region, 
without any apparent reason of necessity or mercy to justify such 
toil. It explains the surprise of the - rulers of the congregation ' (ver. 
22) at the people gathering a double portion, on the sixth day, of 
manna. They doubtless expected that the supply would stop on the 
old creation Sabbath, which would have fallen on the 23d, and that 
the people were to gather the supply for that day on the sixth day of the 
Creation week. But the common people, taking the command of Moses 
literally, and seeing the larger provision on the sixth day of manna, 
which was only the fifth of the original week, gather a double portion 
that they may rest on the sixth day of Creation week, which is hence- 
forth to be their seventh day of rest. The reply of Moses is in har- 
mony with this change. In ver. 23 he says, ' This is that which the 
Lord hath said, To-morrow is the rest of the holy Sabbath unto the 
Lord.' . . . The change of the day at the departure from Egypt, and 
the restoration of the original day of rest, as observed from the crea- 
tion, and restored at the resurrection, will be rendered clearer by the 
following plan : — 

f davs as Days of 

Jewish week. 

Day of march from Elim to Sin. 
1st Day of Fall of Manna. 
2d, 

3d, 

4th, 

5th, 

6th, 

7th, Manna ceased, now made the Sab- 
bath of the Jews. 

7th, Sabbath, 23d, 1st day of Jewish week, on which 

Christ rose, and thus restored the 
primitive Sabbath. 

It will be seen that the sacred day of the Jews was different from that 
of all other people, from China to the west of Europe. The only ex- 
ception I know of, is that of the Syro-Phenicians who, according to 
Porphyry, as quoted by Eusebius, ' kept the seventh as well as the 
Jews.' This one exception only confirms the general rule, as we 
knew that Saturn was their god, and was worshipped on Saturday, 
which was also the day of Saturn, or Rephan in the Egyptian week. 
Was not this the occasion of the Israelites so frequently falling into 
the worship of that god ? If their day of rest was Saturday, it was 
natural, when they departed from the true God, that they should adopt 
the god worshipped by their idolatrous neighbors the Egyptians and 
the Syro-Phenicians, on that day, as Stephen tells us, they were in the 
habit of doing. See the use of the imperfect tense in Acts 7 : 43." 
See also (716). It may be fitting to subjoin, as showing the bearing 
of this argument in one direction, the following words of Rev. Thomas 
B. Brown, a leading writer of the Seventh-day Baptists : " If our 
Sunday Sabbatarians will but show that the day whose observance 
they are trying to promote is the day upon which the Creator rested 
from his work ; that it is the day which he then sanctified and blessed J 








Order of days as 


Days of 


Creation 


observed by 


the month 


Week. 


heathen. 


Ex. 14. 


6th, 


Saturday, 


15th, 


7th, 


Sabbath, 


16th, 


1st, 


Monday, 


17th, 


2d, 


Tuesday, 


18th, 


3d, 


Wednesday, 


19th, 


Ath. 


Thursday, 


20th, 


5th, 


Friday, 


2ISt, 


6th 


Saturday. 


22d, 



APPENDIX. ' 531 

, . . they will have removed — not every difficulty to be sure, but — a 
very great obstacle to its being regarded as holy to the Lord." If 
the language of Exod. 16 should be considered as indicating that the 
Sabbath was not familiar to the Israelites, it would not disprove its 
Edenic origin, for it might easily have been lost in the intervening 
days of idolatry and slavery. Indeed, Exod. 5 would seem to indicate 
that Moses, on coming to his enslaved people as their deliverer, at 
once endeavored to restore their neglected Sabbath observance, to 
make them Sabbatize (rest), and retire from the towns of their idola- 
trous masters to observe their day of worship. In any case this pas- 
sage (v. 28) proves that Sabbath observance was a " Commandment 1 ' be- 
fore the Decalogue was given and one which the people were at fault 
for refusing so " long" to " keep." On the benefits of Sabbath-keeping 
as illustrated by modern Jews see p. i 48 , (35). 205 — The Fourth 
Commandment. Exod. 20 : 8-1 1. See p. 3 53, (286), (400), (501), 
(745), (goo). " It nowhere appears that Moses did establish a Sabbath. 
It only appears that he commanded a Sabbath day to be kept, which 
he sanctions both by citing an immediate command from Jehovah, 
and by referring to its prior establishment. by God Himself." — Sa?nuel 
Lee, D.D. (717). As in New York State, in 1882, the old laws were 
gathered into a revised, condensed code, and reproclaimed in that 
shape, causing a temporary revival in the enforcement of some of 
them, particularly the Sabbath laws, so at Sinai, the pre-existing Ten 
Commandments weie simply codified and reproclaimed. " God does 
not wilfully enact laws ; He declares that to be good which He first 
sees to be good. Not even the will of God is the fountain of authority, 
but the nature of God." — J. T. Dtiryea, D.D. (714). "The advo- 
cates of the Continental theory, who exclude so jealously the thought 
of a Divine command from their conception oi the Lord's-day, do, 
almost without exception, acknowledge it as founded on a natural law 
of weekly rest. But, if God has made man such that he needs the 
weekly rest, it is God's will surely that man observe that rest. And 
does not the ascertained will of God constitute Divine law?" — Rev. 
W. W. Atterbtcry (714). " I hope we shall not dwell simply upon the 
advantage of keeping the Sabbath, but that we shall take the more 
masculine thought, and say we will keep the Sabbath because we 
ought to keep it. Thus saith the Lord, ' Remember the Sabbath day 
to keep it holy.' " — A. McKenzie, D.D. (714). " There it stands, 
with nothing to differentiate it from the other Commandments. It is 
as strong as they, or as weak ; as transitory, or enduring. Have 
they been fulfilled by Jesus ? So has it. Has Jesus exhausted the 
curse following on transgression of the nine ? So has He exhausted 
the curse due to Sabbath-breaking. Has the Law r -fulfJller lett the 
other nine to guide the feet and rule the life of His people ? So does 
He leave the law of weekly sacred rest for like ends. It stands be- 
tween the three which have their faces toward God, and the six which 
look toward man. As Jehovah's Sabbath, it binds man to God ; and, 
as man's Rest Day, it unites man with his fellow." — Gritton (818). 
Remember the Sabbath day. It is as if a father said of one among sev- 
eral suggestions he was making to a son going out from his home for 
a business life elsewhere — Now, remeinber that especially. Keep it 
holy. " If the day is at all holy time, it is all holy time. Compro- 
mise to-day of half the Sabbath means the capture of the whole to- 



532 THE SABBATH FOR MAN, 

morrow. The only way we can defend the citadel is to fight for 
the whole of it." — J. 0. Peck, D.D. Six days shalt thou labor. See 
(132). The seventh day is the Sabbath. See p. 3 75- Not " the sev- 
enth day of the week" but the regularly-recurring seventh day after 
six days' labor. In Numb. 29 : 31 Friday is called " the seventh day" 
and the Jewish Sabbath " the eighth day," having reference, as here, 
to its relation to certain preceding days, not to its place in the week. 
So Christ rose on " the third day" as related to preceding events, but 
on " the first day of the week." The Commandment has nothing to 
do with a Saturday-Sabbath. That was a by-law of temporary force 
and so not put in the world's constitution. (See also Numb. 6 : 9, 10 ; 
19 : II, 12.) In it thou shalt not do any work. " Abstaining from all 
business connected with securing the means of living." — Philo. 
What is forbidden is " thy work" of the preceding clause. Our work 
is to give place to God's. See p. 372, (220), (222). Nor thy son nor thy 
daughter. This reminds parents that they are not to leave to their 
families "a go-as-you-please Sabbath." Thy manservant nor thy 
maidservant. " Telling every servant that for one seventh of his time 
he need not be a servant." — A. McKenzie, D.D. " It was designed 
to prevent the emancipated Israelites from practising the hard and 
bitter lessons they had learned as slaves, on those who should after- 
ward serve them." — Bishop H. W. Warren (714). Nor thy cattle. A 
good man, who had peculiar ways of expressing himself, was return- 
ing from church one summer Sabbath, when he met a godless neighbor 
driving home a cart loaded with hay. " There ! there !" he suddenly 
called out, " It's broke ! You've run right over it !'' " Run over 
what?" gasped the neighbor, stopping his team in alarm. " The Sab- 
bath. You've run over God's Fourth Commandment, and broken it 
all to pieces." Nor thy stranger that is within thy gates. See p. 2 58, 
363. For in six days, etc. Here Moses distinctly declares that the 
Sabbath was not newly established by him, but is as old as the race. 
206— References to the Sabbath in the Pentateuch after the 
first RECORD OF THE Decalogue. 207— Exod. 23 : 12. Maybe re- 
freshed ; lit. " draw breath. " This verse has a practical bearing on 
those homes where the " strangers" in the kitchen and the stable are 
kept from their Sabbath of rest that the master and mistress may 
spend the day in feasting and riding. See p. 2 84- 20§ — Exod. 
31 : 12-17. "ft « a sign, etc." This would seem to imply that 
" other nations had no Sabbath or that the Jews had a. peculiar one" 
— which could be explained by the theory that the Jewish Sabbath was 
put back one day at the Exodus. See (204). Put to death. See p. 
357, (216). Why was Sabbath-breaking considered so great a wicked- 
ness ? One of the " Sabbath Essays" answers that the Sabbath was 
both a test and "sign" of God's kingship. Sabbath-breaking there- 
fore flaunted defiance in the face of Jehovah. It was an act of Dei- 
cide, and treasonable in the highest degree. 209 — Exod. 34 : 21, 
In harvest thou shalt rest. This passage is in striking contrast with the 
lax Sunday laws of Constantine (276), which allowed Sunday work in 
harvest, as some modern courts also have done on the score of 
"necessity." See (276). 210— Ex. 35 : 2, 3. On v. 2, see (208), 
(216), (217), p. 4i 8 . This verse does not mean cold churches, as the 
Puritans thought. Fire was not needed in Arabia where this was 
uttered, except for cooking. " No fire" meant simply, No robbing 



APPENDIX. 5*33 

the cook of her Sabbath. " Do not attempt by the worship of the 
church to buy an indulgence for the revelries of the dining-room. Do 
not make the social duty of hospitality override the Divine duty of 
communion with God." — A. H. Vinton, D.D. Of the Jews, in the 
time of Ferdinand and Isabella, Milman thus speaks : " They attended 
the services, they followed the processions, they listened to the teach- 
ing of the Church ; but it was too evident that their hearts were far 
away, joining in the simpler services of the synagogue of their 
fathers ; and, in their secret chambers, the usages of the law were 
observed with the fond stealth of old attachment. To discover how 
widely Jewish practices still prevailed, nothing was necessary but to 
ascend a hill on their Sabbath, and look down on the town or village 
below. Scarce half the chimneys would be seen to smoke ; all that 
did not were evidently those of the people who still feared to profane 
the holy day by lighting a fire" (iii., 308). 211— Lev. 16 : 29-31. 
19 : 30 ; 23 ; 24 : 8 ; 25 : 3, 4, 8 ; 26 : 2. The comments on Col. 2 : 16 on 
p. 544, have been strongly confirmed by the Old Testament Revision. 
For the feast days the Revised Version uses the phrase " solemn 
rest," and reserves the word " Sabbath" for the seventh day, and the 
one yearly day of Atonement, which was a fast day, and has the 
same Hebrew name as the seventh day, Sabbath. The seventh day 
and Atonement day are in the Hebrew called Shabbath Shabbathon, 
while the feast days are termed simply Shabbathon. [See (981).] On 
the seventh and Atonement days no work was to be done. On the 
" convocation" or " solemn rest" days of the several feasts, no servile 
work was to be done, there being in that respect a wide difference be- 
tween the two kinds of days. The Revised Version wisely makes the 
same distinctions and differences in these respects that the Septuagint 
does. If the convocation feast days are not termed"" Sabbaths" in 
Lev. xxiii., then they are nowhere termed "Sabbaths/' The word 
" Sabbaths" in Colossians must mean seventh days or feast days. If 
feast days are not " Sabbaths" in Leviticus, then they are not in Co- 
lossians. If not in Colossians then there they mean seventh days ; 
and when the Apostle wrote that Epistle the seventh day was not 
binding, and the First or Lord's Day unquestionably was binding. — 
Wm. De Loss Love, D.D., South Hadley, Mass. — Rest for the land sug- 
gests that Sabbath rest is useful not only for man and beast but bene- 
ficial even to the vegetable and mineral kingdoms. See (51). A curious 
even to the vegetable and mineral kingdoms. See (51). A curious 
and interesting analogy is found in a law of fatigue and refreshment 
in iron and other metals, as announced by Professor Egleston of the 
Columbia College School of Mines, New York, at a late meeting of 
the American Institute of Mining Engineers at Montreal. His in- 
vestigations show, as he claims, that iron, etc., subjected to force or 
heat (as in machinery, railways etc.) undergoes a change of deterio- 
ration, from which it recovers by rest. He does not affirm any ascer- 
tained proportion between the amounts or periods of service and 
recovery. " In the Hebrew calendar there was the seventh day point- 
ing onward to the seventh week, the seventh week to the seventh 
month, the seventh month to the seventh year, the seventh year to the 
seventh year of years, which introduced the Jubilee ; each Sabbatic 
period thus conducting to a larger, and all seeming designed to carry the 
thoughts on to some final era of blessed fruition and release, as the suc- 
cessive barrels of a telescope conduct the vision onward to a star."— A. 



53*4 THE SABBATH FOR MAN. 

J. Gordon, D.D. 215 — Lev. 26 : 34, 35, 43. These verses are among 
the threatenings of God as to what would come upon His people if they 
would not " do His commandments" (v. 14). If they would not keep 
His Sabbaths in the Land of Promise, they should be expelled from it, 
and the land at least should keep its Sabbaths. See (214). 21© — 
Numb. 15 : 32-36. See (208). He was gathering sticks not to pro- 
tect himself against cold, but to prepare a Sunday feast, which 
was a great crime because a direct disobedience to the great God. 
This is one of God's decisions that has in it principles applying to-day. 
Cf. Exod. 16 : 23 ; 35 : 2, 3 : " God has never commanded that the 
Sabbath be a fast-day ; nor would it be proper so to observe it. But 
let us not run to the other extreme. This is important, because sump- 
tuous feasting produces drowsiness in religious exercises ; because, as 
far as possible, servants should be relieved from labor, and have an 
opportunity of going to the house of God ; and because, in such feasts 
we are too apt to seek the presence of others, who could better keep 
the Sabbath at home" See (210). 217 — Numb. 28 : 9, 10. This 
passage mentions one of the many temporary elements of the Sabbath 
which applied to Jews only, and to them only for a limited period. 
See p. 3 &7 ; also 1 Chron. 23 : 31 ; 2 Chron. 2:4; 8 : 13 ;' Ezek. 
45 : 17. 21§ — Deut. 5 : 12-15. " If to the original reason for ob- 
serving the Sabbath, God was pleased to add another when, ' through 
a mighty hand by an outstretched arm,' He brought His people from 
the house of bondage, why might He not give a third when He freed 
them from the power of sin and Hell?" — Macfie. See (567). [(235) 
should be studied here as a review of the Sabbath in the Pentateuch.] 
219 — References to the Sabbath in the Old Testament, Out- 
side of the Pentateuch. 220 — Josh. 6 : 12-16. One of these seven 
days of marching around Jericho must have been the Sabbath. Hence 
the charge has been often made that Joshua and the Israelites broke 
the Sabbath at God's command. To this Tertullian (2d book Against 
Marcion, 21) answers : " You do not, however, consider the law of 
the Sabbath : they are human works, not Divine, which it prohibits. 
For it says, ' Six days shalt thou labor, and do all thy work ; but the 
seventh day is the Sabbath of the Lord thy God : in it thou shalt not 
do any work.' What work? Of course your own. The conclusion 
is, that from the Sabbath day He removes those works which He had 
before enjoined for the six days, that is, your own works ; in other 
words, human works of daily life. Now, the carrying around of the 
ark is evidently not an ordinary daily duty, nor yet a human one ; but 
a rare and a sacred work, and, as being then ordered by the direct 
precept of God, a divine one. . . . Thus, in the present instance, 
there is a clear distinction respecting the 'Sabbath's prohibition of 
human labors, not Divine ones. Accordingly, the man who went and 
gathered sticks on the Sabbath day was punished with death. For it 
was his own work which he did ; and this the law forbade. They, 
however, who on the Sabbath carried the ark round Jericho, did it 
with impunity. For it was not their own work, but God's, which 
they executed, and that, too, from His express commandment." 
The Sabbath, is not mentioned directly in Joshua, Judges or Ruth. 
After the days of Joshua it was doubtless much disregarded in the 
frequent disorders and idolatries of Israel, as in the later captivity. 
Lam. 2 ; 6 ; Hos. 2:11. 221 — 2 Ki. 4 ; 23. This passage shows 



APPENDIX. 535 

plainly that it was the custom of the people to go to the prophets on 
the Sabbath, and the other holy days, doubtless for religious teaching 
and united worship. See (212). 222 — 2 Ki. 11 : 1-9. (See parallel 
account in 2 Chron. 23.) Jehoida uses the priests and the guard of 
the temple on the Sabbath, as the only day favorable for his plan, to 
dethrone an idolatrous usurper and enthrone the rightful king, evi- 
dently on the principle that " it is lawful to do good on the Sabbath 
day," and that one may do God's work on that day, though he may 
not do his own. The) 7 crowned the king by putting him under the 
uplifted law, and so could not have been either ignorant of the Fourth 
Commandment or indifferent to it. v. 12 erase italics. Cf. (220), 
(205), p. 372- David had arranged to have twice as many priests and 
Levites on duty on the Sabbath as on other days and also extra 
guards — hence Jehoida took that day as one that would double his 
helpers. 223 — 2 Ki. 16 : 18. By the " covert" is probably meant a 
canopied seat in the temple for the king and his family when they 
attended worship on the Sabbath. The remainder of the verse -seems 
to Ewald to mean " altered he because of the King of Assyria," using 
its rich materials as present^to this king. — Bible Com. — I Chron. 

9 : 32 ; 23 : 31 ; 2 Chron. 2:4; 8 : 13, see (219). — 2 Chron. 23, see 
(222). 224 — 2 Chron. 36 : 21. See Jer. 17 : 21-27 ; Lam. 1:7; 
2:6; see on Lev. 26 : 34 ; Ezek. 22 : 8, 26 ; 23 : 38 ; Hos. 2 : 11. 
Chronologically the prophecies of Isaiah and Jeremiah should be 
studied before this passage and in connection with it. The two rea- 
sons given in the Bible why the Jews were cast out of the promised 
land into the Chaldean captivity are, first, Sabbath desecration (Jer. 
17-27 ; Ezek. 22 : 8, 26), and, second, not emancipating their slaves 
as God commanded (Jer. 34 : 12). The former reason had Shut out of 
the land of promise the generation that Moses led out of Egypt. (Ezek. 
20 : 12-24.) — Neh. 8, see (212). — Neh. 9 : 14, see (204). 225 — Neh. 

10 : 29, 31-33. This passage affords a Bible piecedent for the Lord's- 
day Rest Association of London, which seeks to pledge people against 
Sunday buying ; and also for the Anti-Sunday-Travelling Union of 
the same city, whose pledge is against Sunday traveling ; and also for 
subscriptions to promote Sabbath observance. 226— Neh. 13 : 15-22. 
See p. 123. It has been pointed out that this was Nehemiah's course : 
First — He protested against the desecration of the day. Second — He 
laid the responsibility upon the leading citizens. Third — He pointed 
out the inevitable consequences. Fourth— He used what power he 
had to put a stop to the evil. Fifth — He did not stop with a single 
effort, but kept at it. Sixth — He laid upon the Christian men of the 
community the charge of preserving the Sabbath inviolate. — Job 1 : 2, 
4-6 ; 2 : 13 ; 42 : 8, see (203). — Psa. 42 : 4, see (212). 227 — Psa. 92, " A 
Psalm or Song for the Sabbath Day." See (212). 228 — Psa. 118 : 17, 
22-24. As vv. 17, 22, 23 are in the New Testament declared to be 
fulfilled in Christ's resurrection (Acts 4:11), it certainly is not fanci- 
ful to find a fulfilment of v. 24 in the " die Dominico resumxionis" 
(Tertullian), the Lord's-day of the resurrection, which the Lord of the 
Sabbath has " made" the Christian Sabbath and in which the Chris- 
tian Church everywhere has learned to rejoice and be glad. 229 — 
Isa. 1:13, 14. " Although he has expressed an aversion of Sabbaths, 
by calling them 'your Sabbaths,' reckoning them as men's Sabbaths, 
not His own, because they were celebrated without the fear of God by 



536 



THE SABBATH FOR MAN. 



a people full of iniquities, and loving God ' with the lip, not the heart,* 
He has yet put His own Sabbaths (those, that is, which were kept ac- 
cording to His prescription) in a different position ; for by the same 
prophet, in a later passage, He declares them to be ' true, delightful, 
and inviolable.' " (Isa. 58 : 13 ; 56 : 2.) — Tertzillian, Bk. 4, ch. 12. 
Never once does God intimate that He has given the Sabbath exclu- 
sively to the Jews, but He often calls the day " My Sabbath," " My 
holy day." The only Sabbaths to which, in speaking to the Jews, He 
applies the term " your" as Jewish Sabbaths exclusively, are the god- 
less Sabbaths of their times of apostasy. True Sabbaths are God's 
and man's. (Exod. 31:13; Mark 2 : 27). See on (230), (232). 230 — 
Isa. 56 : 1-7 (cf. Ezek. 46 : 1-12). See p. 365. This prophecy has 
been fulfilled in the ceasing of the distinction between Jews and Gen- 
tiles, and the continuance of the Sabbath " for all people," " for all 
flesh" (66 : 23), " for man" (Mark 2 : 27). 231— Isa. 58 : 13, 14. 
Turn away. " The Sabbath is spoken of as hallowed ground from 
which the busy foot is to turn away." — Bible Com. From doing thy 
pleasure. A little boy only nine years of age, who had been taught to 
love and honor the Sabbath, was stay' rig at a nobleman's castle with 
his parents. A number of gentlemen were also staying there, and 
they were discussing how they should spend the Sabbath. They were 
bent on spending it in pleasure, and several amusements were pro- 
posed, but at last it was decided on having a day's " ferreting." The 
little fellow heard it all with sorrow and indignation, and at last he 
could stand it no longer, and he stood up before bis father, and Lord 

, and all the company, and said : 

" ' One day belongs to God alone, 

He chooses Sunday for His own ; 

And we must neither work nor play 

On God's most holy Sabbath day ' — 
and that's 'ferreting,' gentlemen!" "1 have stood on the wharf 
when the steamboat came back on Sunday night, and have seen tired 
and sweltering mothers, irritated and intoxicated men, and little chil- 
dren dragged by the arm across the pavement ; and I have said, ' Is 
this the infidel's way of giving rest, communion with nature, and 
spontaneous religiousness, to the people ? ' Give me the Sabbath of 
my father. Let me go hushed from the house of God, with the music 
ringing in my soul and the benediction warm upon my heart, to the 
pillow where in holy restfulness and peace I say : 
' Now I lay me down to sleep, 
I pray thee, Lord, my soul to keep.' " 

J. T Duryea, D.D. 
" The Sabbath observance required by the text is twofold : 1. To ab- 
stain from secular labor and amusement. 2. To interest one's self in 
some form of religious truth or duty." — Lyman Abott, D.D. The 
Sabbath a delight. See p. 47 8 . " Heaven once a week." " Welcome, 
sweet day of rest." " If this is not Heaven upon earth surely it is 
the road to Heaven above." — Philip Henry. 
" One day amid the place, 

Where my dear Lord hath been, 
Is sweeter than ten thousand days 

Of pleasurable sin." 
" The mar who finds no delight in dropping for a few hours the secu- 



APPENDIX. 537 

lar cares and even amusements of the week, and does not seize with 
somewhat of avidity the opportunity of cultivating his soul,. kindling 
his hopes, and acquiring knowledge of God's truth, shows the un- 
doubted need of even the most startling truths he might hear on the 
Lord's-day." — Lyman Abbott, D.D. "Our Puritan fathers, so often 
legarded as cold and stern men, knew the joy of the Lord's-day. 
Hear Thomas Shepard : ' We are to abstain from all servile work, 
not so much in regard of the bare abstinence from work, but that, 
having no work of our own to mind or do, we might be wholly taken 
up with God's work, being wholly taken off from our own that He 
may speak with us, and reveal Himself more fully and familiarly to 
us (as friends do when they get alone), having called and carried us 
out of the noise and crowd of all worldly occasions and things. . . . 
Such is the overflowing and abundant love of a blessed God, that it 
will have some special times of special fellowship and sweetest mutual 
embracings.' "■ (714). See last part of (94). Also Pres. R. Oct. or 
Nov. 1884. Honor Him, not doing thine own ways. This passage, 
which has nothing in it local or transitory, and therefore expresses 
God's will in regard to the Sabbath-keeping of modern Gentiles, as 
well as ancient Jews, most clearly requires those who would honor 
God to abstain on Sunday from all worldly occupations, labor, busi- 
ness, amusements, traveling, visiting, secular conversation, reading 
Sunday newspapers, etc. Then shalt thou delight. The worldly man 
says of a day from which the above are shut out, " What a blue day !" 
Nay, it is a day of delight in communion with God, to those who love 
Him, a day not to "ride''' for pleasure, but "to ride on the high 
places of the earth"— a day to lay the foundations of prosperity for two" 
worlds by physical rest, mental improvement, social fellowships and 
spiritual culture. Said a preacher to a railroad man, after quoting 
these words of Isaiah in favor of Sabbath-keeping, " Colonel, I think 
there are dividends in it." Sabbath-keeping nations and individuals 
have proved it. Cf. Jer. 17 : 21-27. 232 — Isa. 66 : 23. See (230). 
The Christian Church of all nations to-day observes the " new moons" 
of Passover and Pentecost, and the weekly Sabbath. 
" Oh ! let me take Thee at the bound, 

Leaping with Thee from seven to seven, 
Till that we both, being tossed from earth, 

Fly hand in hand to Heaven."— George Herbert. 
233— Jer. 17 : 21-27. See p. 368, (224). The Pharisees of Christ's 
day, in their hair-splitting attempts to keep this law against bearing 
burdens on the Sabbath, broke it, as Jesus declared, " by laying heavy 
burdens and grievous to be borne" upon their own shoulders and 
upon others in the shape of petty rules. " They decided that men 
might wear shoes not nailed, as a protection for their feet, but that 
nailed shoes were a burden, and he who had only such must go bare- 
foot. They might not carry a fan to drive away flies, for that would 
be a burden. A handkerchief might be worn as a girdle, -or pinned to 
any part of one's apparel, and so be a garment ; but, if loose in the 
pocket, it was a forbidden burden." Such rules are not at all implied 
in Jeremiah's law, which was directed against Sunday deliveries of 
merchandise, and work by carriers for gain. The principle of the law 
applies to-day. The Sabbath is a day for removing burdens, by heal- 
ing, by charity, by the law of general rest, most of all by prayer. 



53B 



THE SABBATH FOR MAN. 



234— Lam. 1:752:6. See (224). Mock at her Sabbaths. " The 
cessation from labor every seventh day by the Jews struck foreigners 
as something strange, and provoked their ridicule." — Bible Com. 
Sabbaths forgotten. See (204), (220). 235— Ezek. 20 : 12-24. The 
chief act of high treason for which the generation that Moses led out 
of Egypt were shut out of Canaan is here repeatedly stated — " They 
polluted my Sabbaths." " They could not enter in because of unbe- 
lief," says the author of Hebrews, but that unbelief was shown chiefly 
in trifling with God's command, " Hallow my Sabbaths." 236 — 
Ezek. 22 : 8, 26. Note that one reason for the national ruin of the 
Jews was that "the priests hid their eyes from God's Sabbaths," 
not rebuking its desecration either by word or example. See Ezek. 
44 : 24, (224), (180). — Ezek. 23 : 38, see (224). — Ezek. 44 : 24, see 
(236). — Ezek. 45 : 17 ; 46 : 1-12, see (217). — Hos. 2 : 11, see (204), 
(220), (224). 237— Amos 8 : 5. This is a vivid picture of the 
impatience of gold worshippers in having to forego even for one day 
in the week their speculations in corn and wheat, with an intimation 
that neglecting the Sabbath leads to short measure and over-charging 
and other " deceits," which finds its fulfilment in the notorious dis- 
honesties of every Sabbathless avocation. See p. 331. 238 — Refer- 
ences to the Sabbath in the Gospels. See p. 36,,, 376, (750). 239 — 
Matt. 12 : 1-13 (parallel passages : Mark 2 : 23-38 ; Luke 6 : 1-11). 
This incident should be studied in connection with the other miracles 
and conversations by which Christ as Lord of the Sabbath showed, 
1st, that works of necessity had always been allowable on the Sabbath 
(Matt. 12 : 1-8, plucking wheat to satisfy hunger ; Luke 13 : 15, wa- 
tering cattle) ; 2d, that works of religion had always been not only 
allowed but enjoined (Matt. 12 : 5, 6, temple work ; Luke 14 : 1-6, 
visiting for religious conversation ; John 7 : 23, circumcision as a re- 
ligious work allowed on the Sabbath) ; 3d, that works of mercy had 
always been not only permissible, but obligatory (Matt. 12 : 9-13, 
withered hand healed ; Mark 1 : 21-34, healing of demoniac and Peter's 
wife's mother ; Luke 13 : 10-17, woman with infirmity cured ; Luke 
14 : 1-6, dropsy cured ; John 5 : 1-17, impotent man healed ; John 
9 : 1-16, blind man healed). See p. 372, (205), (245). " The 
broad principle of abstinence from labor, however it was caricatured 
in the later Jewish practice, was itself a sacred principle, and it passed 
on as such into the Christian observance of the Lord's-day." — Canon 
Liddon. " The miracles were all spontaneous, except that wrought in 
Peter's house ; none of the cases were urgent ; and He did Himself, 
or bade the healed do, what was sure to offend the Pharisees." — 
Macfic. " Notice the principles which Jesus laid down in these con- 
troversies : ' I will have mercy and not sacrifice.' ' The Son of Man 
is Lord even of the Sabbath day.' ' The Sabbath was made for man, 
and not man for the Sabbath.' ' It is lawful to do good on the Sab- 
bath day.' 'My Father worketh hitherto, and I work.' " — Gritton. 
Jesus went on the Sabbath day throtigh the cornfields, i.e. wheat fields. 
We too may walk through the fields on the Sabbath in the footprints 
of Christ, if we are on missions of charity. The Sabbath is not best 
observed by staying in-doors when we can be out of doors on errands 
of mercy. Began to pluck ears of com, i.e. heads of wheat. This was 
allowable (Deut. 23 : 24, 25). The criticism of the Jews was that this 
" harvesting," as their casuistry construed it, was done on the Sab- 



APPENDIX. 539 

bath. The disciples should rather have been commended for content- 
ing themselves with so plain a lunch that kept no cook from church. 
See (207). Have ye not read. Christ shows that, the act of His disci- 
ples was permissible (j) as a work of necessity (vv. 1-4) analogous to 
an act of David which all sanctioned ; (2) as a work of religion, analo- 
gous to the service of the priests in the temple, since the disciples 
were in the service of One greater than the temple (v. 5, 6) ; (3) as a 
work of "mercy ' to themselves in their hunger (v. 7, 8). To give 
further illustration of the fact that works of mercy are appropriate to 
the Sabbath He goes to the synagogue and heals a sick man. Accord- 
ing to the rabbins, it was unlawful to do any doctoring on the Sabbath. 
See 397, 203. Christ replied to those who criticised His work of mercy 
for a 7?ian by referring to the fact that even their own perverse casuis- 
iry allowed works of mercy for animals. " Judaism of Christ's time 
allowed an ox to be taken out of a pit on the Sabbath, but later Juda- 
ism would not allow this unless the ox was likely to perish by waiting 
until the morrow." — Hovcy.. One of the chief errors of the Pharisees 
is still continued by those who make it an " empty day." See p. 130. 
It is lawful to do good on the Sabbath day. The Son of Man is 
Lord even of the Sabbath day. See (202). 240 — Matt. 17 : 1-8. 
" After six days." Does not everything truly religious happen after 
six days ? Is there a measure, or a subtle poetry in time ? The Lord 
rested the seventh day — and the Lord was metamorphosed on the sev- 
enth day. Luke has " after eight days." It is the same thing — the 
two days are counted which began and ended. After six days we 
need something ; after six days' toil and weariness, exhausted in 
strength, cast down in spirit, and struck by a thousand crossing darts, 
we require protection, security, revelation, uplifting, an experience 
and gladness of other worlds. — Jos. Parker, D.D., in "The Inner 
Life of- Christ:' 241— Matt. 24:20. See p. 372 . 242— Matt. 
28 : 1-9. See pp. 3 76, 37?, (145), Gilfillan (703), pp. 63, 152. (Parallel 
passages, Mark 16 : 1-13 ; Luke 24 : 1-43 ; John 20 : 1, 11-29.) 
" Every Lord's-day is a true Christian's Easter Day." — Philip Henry. 
" The first day of the week becomes henceforth the Christian Sabbath, 
because on that day the Lord Jesus entered into the redemption rest, 
even as the Father on the seventh day had entered into the Creation 
rest. Very plainly is this set forth in Heb. 4 : 10."— Rev. A. J. Gor- 
don. " This day does not necessarily cease to be the Sabbath because 
it is something more. A diadem does not cease to be a diadem be- 
cause there is added to it another priceless g£m"—Gritlon. " Cer- 
tainly, if the material creation merited a memorial, still more the 
moral ; if the temporal deliverance of a single nation deserved to 
have an institution enacted in its honor, incalculably more the spiritual 
and eternal salvation of a multitude no man can number." — R. H. 
Howard, in tract on The Christian vs. Seventh-day Sabbath. The 
central thought of the Lord's-day is not "rest and recreation," but 
rest and resurrection. 243 — References to the Sabbath in 
Mark. Mark I : 21-34. On the Sabbath day He entered into the syna- 
gogue. The gospels by many such references as this indicate that 
Christ was from boyhood and to His death a regular attendant at the 
Sabbath services of the synagogue. See Matt. 12 : 9 ; Mark 3:1; 
6:2; Luke 4 : 16, 31. — Mark 2 : 23-28 ; 3 : 1-6. " The Sabbath was 
made for man.'''' " But the Sabbath was not made by man." — A. J. 



540 THE SABBATH FOR MAN. 

Gordon, L>.D. See (202), 36 6 , 371, sso, 22, 8, 5, 3, 2. " Exodus 
(20 : 11) assigns as a reason for Sabbath observance God's rest- 
ing on the seventh day ; Deuteronomy assigns as a reason the deliv- 
erance of the children of Israel from Egypt (5 : 15). The underlying 
reason is stated by Christ — 'the Sabbath was made for man.' " — 
Lyman Abbott, D.D. " ' I know that this Bible is God's book,' said 
Arthur Hallam, ' because it is man's book ; because it fits into every 
turn and fold of the human heart.' And so we may say in regard to 
God's day. The highest proof of its divinity is its humanity." — Sab- 
bat A Essays (714). The Sabbath is not a tax from man, but a gUtfor 
man. — Mark 6 : 2, see on 1 : 21. — Mark 15 : 42, " the Preparation," see 
Luke 23 : 54 ; John 19 : 31. See pp. 2 8, 4is, (290). — Mark 16 : 1-13, 
see (242). 244 — References to the Sabbath in Luke. Luke 
4 : 16-31, see (243). — Luke 6 : 1-11 ; Luke 13 : 10-17, see (233), (239). 
His adversaries were put to shame / -. . . all the multitude rejoiced. 
Christ not only delivered the sick from the burden of disease, but also 
the well from the burdensome rabbinical laws. — Luke 14 : 1-6. Jesus 
went out to dine on the Sabbath, but mark the table talk — not of poli- 
tics or pleasure or profits, but of God and the soul — resembling one of 
the Sabbath morning " Free breakfasts" of Edinburgh, Glasgow, Dub- 
lin and Philadelphia, which are for the gospel, not for gossip, more 
than the Sunday dinner parties of to-day, which follow Christ's example 
only in putting food into the mouth, not in what comes out of rt. The 
Sunday Breakfast Association of Philadelphia in five years have break- 
fasted 37,898 persons, of whom 6,000 have signed the total abstinence 
pledge in the religious services that follow each meal. " Jesus visited 
people on Sunday. To Him there was but one day .in the week, a 
Sabbath seven days long. He was the Sabbath day. ... If we had 
Christ's fulness of God-head, Christ's fulness of wisdom, we might use 
opportunities as He used them ; but seeing that we are limited in our 
adaptation, proscribed in every faculty, peccable through and through, 
always walking upon the brink of a great possible apostasy, it behoves 
us to be very careful and to watch ourselves with exacting and painful 
criticism." — Joseph Parker, in Christian World Ptdpit, London, Apr. 
ibth, 1884. — Luke 23 : 54-56. Note that v. 56 shows that the most 
intimate friends of Jesus did not understand that He had emancipated 
them from obligation to rest on the Sabbath " according to the Com- 
mandment." Of course this resting was on Saturday. The new 
Christian Sabbath was to have its beginning on the morrow. Need- 
less Sunday funerals are rebuked by the example of these holy women. 
Even the last offices for the dead Christ were not allowed to break the 
rest of the Sabbath, as they could be done as well on the morrow. — 
Luke 24 : 1-43, 'see (242). 245 — References to the Sabbath in 
John. John 5 : 1-17, see (233), (239). My Father worketh up till 
now and I work. Jesus reminds us that Divine work goes on unceas- 
ingly, on the Sabbath as on other days. What is forbidden on the 
Sabbath is human work for pleasure or gain. We are not only 
allowed but enjoined by both the precepts and practice of Christ to 
share in God's work of religion and charity on His day. See (205). 
" What a blessed proof of our tireless immortality, that the rest of the 
spirit is exercise ! Love brings no weariness. Blessed adoration 
knows no fatigue. Purified spirits above continually do cry, ' Holy, 
holy, holy!'" — Sabbath Essays (714), In Heaven "Sabbaths havs 



! 



APPENDIX. 541 

no end " because Divine work is itself rest. Even on earth this is so 
in a degree. " Take my yoke upon you," said Christ, " and ye shall 
find rest unto your souls." Sunday idlers find themselves less rested 
on Monday than Christian workers, p. 209. God's endless Sabbath 
(Gen. 2 : 3, cf. 1 : 31) and Paul's words about those who " distinguish 
every day " (Rom. 14 : 5, 6) are also to be explored by the light which 
Christ offers in that profound utterance on the Sabbath, " My Father 
worketh hitherto and I work." Some men almost confine their relig- 
ious activities to the one day Divinely appointed for united worship, 
but those who have learned to "do all to the glory of God," — eating, 
drinking, sleeping, trading, toiling, studying, — these keep a ceaseless 
Sabbath. To them the weekly Sabbath means, Let our work for gain 
stop, but let our work for God be continued and intensified. — John 
7 : 22, 23. Jesus shows that it is not work which is forbidden on the 
Sabbath, for religious work all admit to be permissible. The work 
forbidden is " thy work," that is, selfish work for gain. See (205), 
(239), (245). — John 9 : 1-16. See (239). Jesus kept the Divine Sab- 
bath of the Fourth Commandment, but purposely and effectually broke 
to pieces the human but not humane Sabbath of the Pharisees. — John 
19 : 31, see on Mark 15 : 42. — John 20 : 1, 11-29, see (242). " It is 
worthy of notice with what particularity the Apostle John, in his Gos- 
pel, marks the appearance of Jesus to His disciples not only on the 
day of His Resurrection, but also ' after eight days,'- — that is, on the 
first day of the week ; and how carefully the Apostle also records that 
' on the same day,' or ' that day,' — i.e., the day when He rose, — ' be- 
ing the first of the week,' Jesus breathed on His disciples, and said to 
them : 'Receive ye the Holy Ghost.' " — Prof. E. C. Smith. See Gilfillan 
(703), p. 302, as to honors bestowed on " eighth day" by Old Test., as 
if in preparation for the Lord's-day. 246 — References to the Sab- 
bath in the Acts. — Acts 1 : 1-12. taken up. 
Phelps (792), p. 120, gives reasons for believing the ascension occurred 
on the first day of the week — "forty days" in round numbers, i.e., 
six Sabbaths after the resurrection. See (145). A 'Sabbath day's jour- 
ney. About equal to an English mile. . Not a Mosaic enactment, but 
a Rabbinical tradition based on Exod. 16 : 29, compared with the space 
left between the Ark and the people, Josh. 3 : 4, and with the distance 
between the centre and the outermost verge of a Levitical city, Numb. 
35 -4> 5- — Acts 2. See pp. 478, 4 8o. — Acts 13 : 14. See 
p. 377. This is but one of many passages where the Apostles and other 
Christian preachers are said to have gone to the synagogue or some 
other place of worship on the Sabbath day. But 7th day Christians 
can make nothing of this but an illustration of Paul's words, " To the 
Jew I became as a Jew that I might gain the Jew." See Acts 
13 : 42-44 ; 16 : 13 ; 17 : 2. — Acts 13 : 27. See (212). — Acts 13 : 42-44 
See" on 13 : 14. — Acts 15 : 1-29. This passage is often cited to prove 
that Sabbath observance was not in Apostolic days one of the " neces- 
sary things," as it is not here enumerated in a list of such things ; 
but it is sufficient to answer that this list referred only to questions 
then in debate, and omitted not only the Fourth but all the other 
Commandments except the Seventh. If it proves the Sabbath 
no longer binding it proves the same of the laws against theft and 
murder. On v. 21, see (212).— Acts 16 : 13 ; 17 : 2 ; 18 : 4. See on 
13 : 14. — Acts 20 : 6-1 1. See p. 37*5. " Unless the first day of the 



542 THE SABBATH FOR MAN. 

week had been already the stated day of Christian assembling, St. 
Luke's narrative would have run thus, ' On the last day of Paul's stay, 
he called the disciples together to break bread, and preached unto 
them.' But his language is very different — 'the first day of the 
week,' evidently their usual day of meeting for the religious purposes 
of ' breaking bread,' and of receiving instruction if there was any one 
present to instruct them. The matter of course way in which these 
circumstances are introduced seems to indicate that these were points 
already established." — Hessey (704), p. 31. " There is no evidence 
that the seventh-day Sabbath after Christ's resurrection was ever 
regarded or treated as a specifically Christian day, although it was 
some time before its services were omitted even by any Christians. 
But we do find the Apostle Paul holding a meeting with Christians on 
the first day, and in circumstances indicating that they customarily 
held meetings each week on its recurrence. . . . Many have claimed 
from this passage in Acts 20 : 7, that Paul and his companions trav- 
elled from Troas to Assos on Sunday, thus showing they did not 
regard it as sacred. 'Ready to depart on the morrow.' Was that 
morrow Sunday, or Monday ? The answer depends upon whether 
Luke reckoned by Jewish or Roman time. The claim that it was of 
course Jewish is mere assumption. The best of authorities, as Home 
some time ago, and Smith's dictionary now, say that the Jewish 
chronology at this period was modified by the Roman, which dated 
the day at midnight as we do, and not at sunset as the Jews did. An 
example of change is this : Old Testament passages show that by the 
Jewish reckoning there were only three watches in the night (Lam. 
2 : 19 ; Judg. 7 : 19 ; Exod. 14 : 24 ; 1 Sam. 11 : 11). In Christ's 
time, by His language in one case (Mark 13 : 35), and Matthew's in 
another (Matt. 14 : 25), there were four night watches. Hegewisch 
and others say that Jewish chronology was also modified by the Baby- 
lonian, and the Babylonians and Persians commenced the day with 
sunrise instead of sunset. Reasons for believing that Luke in this 
passage used Roman or Babylonian, and not Jewish computation, 
are :— 1. He wrote the book of Acts chiefly of Gentile churches, and 
mainly for them, and was likely to use the same chronology that they 
did, which was Roman. 2. The morning of the day was made con- 
spicuous by Christ's resurrection, and His disciples would not be 
likely to begin the celebration of it the night previous ; certainly not 
out of special regard to Judaism just then. If there were any choice 
in chronologies, as there was, Luke would be likely to employ that 
which was not Jewish. 3. The Evangelists did in a similar instance 
use Roman or Babylonian chronology, and not Jewish ; and therefore 
Luke probably did in this. The instance is as follows : The Apostle 
John, having recorded Christ's resurrection, says that He suddenly 
appeared in the company of the disciples, ' the same day at evening, 
being the first day of the week ' (John 20 : 19). Was this the evening 
of the first day by Jewish reckoning, or Roman ? It was probably 
after sunset ; for the doors were shut ' for fear of the Jews,' and they 
probably had sought cover of the shades of evening. The two disci- 
ples who went to Emmaus that day had there ' sat at meat ' with 
Jesus ' toward evening ' (Luke 24 : 29, 30) ; then had gone to Jerusa- 
lem several miles distant, and there had found the disciples before 
Jesus appeared among them. It can not reasonably be supposed that 



APPENDIX. 543 

all this was done previous to sunset. Further, the Jews did not 
usually take their evening meal until their day's work was done, which 
was at sunset ; and when Jesus appeared in the midst of His disciples 
they were sitting at meat, and on such a day, full of strange events, 
they would be likely to eat after, rather than before, their usual time. 
Therefore, again, it was doubtless after sunset. Yet more, John ex- 
pressly says it was bipiag (20 : 19), late, the later evening, when Christ 
appeared among His disciples. The Jews had two evenings — one 
between three p.m. and sunset, and one after sunset, immediately fol- 
lowing the former. Christ's appearance being in the later evening, it 
\% certain that it was after sunset. I have named four reasons for be- 
lieving it was after sunset, and they culminate in certainty. But John 
says, it was ' the same day at evening, being the first day of the 
week.' He reckons the later evening, the one after sunset, as part 
of the day preceding it, and not as the beginning of another day. A 
fifth reason settles the question absolutely. Christ rose the first day. 
The evening of the ' same day ' on which He rose would have been, 
by Jewish reckoning, the night before He rose ; since with the Jews 
the evening was the first part of the day. Therefore the Apostle John 
in this instance wrote by Roman or Babylonian chronology, and not 
the Jewish. But Luke, in the Acts, would be more likely than John to 
use Roman reckoning, because he wrote more of and for Gentile or 
Roman churches. Paul held the meeting, now in question, at Troas 
on an evening, and certainly continued it after sunset ; for he did not 
close it till after midnight. They celebrated the Lord's Supper on 
that occasion, and seem to have waited ' seven days ' for the usual 
time. It was an occasion very similar to that when Jesus met His 
disciples on the first evening after His resurrection. In the latter in- 
stance the Apostle John puts the evening with the day preceding ; and, 
in the case of Paul at Troas, Luke would be still more likely to reckon 
the evening with the day preceding. If he did so reckon, then Paul 
and his companions did not travel to Assos on Sunday, but on Mon- 
day. This passage rightly interpreted, then, brings weighty evidence 
against both the seventh-day Sabbatarians, and those who have used 
it to show that the early Christians did not keep the first day sacred." 
■ — Wm. De Loss Love, D.D., in Sabbath Essays (714), p. 124. " We 
would by no means undervalue the sermon ; but we would insist that 
worship should assume its ancient importance in our churches, and 
that the great sacrament of our Lord should be observed more fre- 
quently and with greater solemnities." — The Evangelist. 247 — 
What Paul says of Sabbaths. — Rom. 14 : 5, 6. See p. 377, (199), 
(245), (898), also Sermon by Bishop H. C. Potter (803). Every day 
is holy (Ps. 27 : 4), but the Lord's-day is the Holiest of holies. " The 
doctrine that all a Christian's time and all his works are holy, and 
hence when all is holy, it is impossible to hallow a part, is like a man 
saying that since Christianity makes him love all human beings with 
all his heart, he can no longer be expected to love his wife with a 
peculiar and sacred affection." — The Lndian Witness. 1 Cor. 16 : 1, 2. 
See p. 37 6 . St. Paul seems here to allude to the first day of the week 
as one already known for the celebration of religious duties. If [the 
giving was done] anywhere but in the assembly, St. Paul's wish would 
be frustrated, and the Zioyta [gatherings] from each of the houses would 
have to take place on his arrival. — Hessey, p. 33. — Gal. 4 : 9-11. Sab- 



544 THE SABBATH FOR MAN. 

bath days, which are a shadow of things to come. " He is not thinking, 
so far as we can gather his thoughts from the context, of anything 
Christian, but simply protesting against the retention of anything 
Jewish. The very terms which he uses will not include Christian 
days ; they are essentially Jewish. Nor have we any right to say, that 
analogically days are forbidden under Christianity. Analogy if it 
proved or could prove anything, would rather go to show that these 
days of Judaism, which are confessedly cma, or rather parts of gkicl, 
or dispensation of shadows, must have their counterparts in corre- 
sponding Christian institutions. It is, however, worth notice, that St. 
Paul, according to his own testimony (i Cor. 16 : 2), had already 
urged on the very Galatians whom he desires not to be bound by Jew- 
ish days, the performance of the duty of alms-giving on a certain 
Christian day, the first day of the week." — Hessey (704), pp. 133, 134. 
On use of the word " Sabbaths" see Kingsbury (851), p. 203. — Col. 
2 : 16, 17. See (214), also on Gal. 4:9. " All agree that the phrase, 
' Let no man therefore judge you,' makes it optional for Christians to 
observe, or not, those several customs and feasts and days ; optional 
to observe the 'Sabbath days,' or not, whatever they were. Two 
classes say that ' Sabbath days ' mean Jewish feast-days, not seventh- 
day Sabbaths. They are seventh-day Sabbatarians, and first-day 
Sabbatarians who fear the first day will suffer if the Sabbath in any 
respect is meant in this passage. That the word ' Sabbath days ' 
does not refer to Jewish festivals, appears from the following : 1. The 
word ' holy day ' refers to such festivals, and another word for the 
same is not probable in the same phrase. 2. The word ' Sabbath 
days,' in English or Greek, does not elsewhere mean such festivals in 
the whole New Testament. I his all must admit. 3. It elsewhere, in 
the nearly fifty instances, means seventh-day Sabbaths. 4. Jewish 
feasts are often spoken of in the New Testament, but not one of them 
anywhere is called a Sabbath, or credited with the nature of the Sab- 
bath. 5. In the Old-Testament Hebrew none of those feast-days are 
ever termed a Sabbath, save the day of atonement twice. That was 
indeed a full Sabbath in its manner of being kept. 6. There is a mis- 
translation in the English in the case of the feasts of trumpets and 
tabernacles, where they are called Sabbaths (Lev, 23 : 24., 39). The 
Hebrew for Sabbath is Shabbath, or, Shabb itli Shabbathon. The feasts 
of trumpets and tabernacles are termed merely Shabbathon, — a Sabba- 
tism, or partial Sabbath, or rest only. 7. The Septuagint notes this 
distinction, not translating these feasts by the Greek cafificiTuv, but by 
avd-rravatg, rest. 8. A member of the Old-Testament Bible-revision 
committee has recently said. ' The distinction between H3L7 and }to3$, 
in Lev. 23, will be marked in the new revision by a difference of ex- 
pression. What it will be, I am not at liberty to say.' 9. The Tar- 
gums on the Pentateuch, that is, the translations of it by ancient Jews 
into the Chaldee language, make like distinctions with the Septuagint. 
10. The phraseology in Col. 2 : 16, ' Of a holy day, or ol the new 
moon, or of the Sabbath days,' is in substance a copy of language in 
Ezekiel (45 : 17), and there the word for ' Sabbaths ' in the Hebrew is 
not for feast-days, but iot-full Sabbaths ; and a rational inference is, 
that real seventh-day Sabbaths are meant in Colossians. ' Holy day ' 
in Colossians should be ' least-day,' as, in the other twenty-six in- 
stances in the New Testament, the original is rendered 'feast,' In 






i 



APPENDIX. 545 

six other places in the Old Testament the word for Sabbaths is joined 
to those for 'feast' and 'new moon,' and in each case the original 
means ' Sabbaths,' and not ' Sabbatisms.' n. In the nearly one hun- 
dred and fifty texts in the Bible where the word ' Sabbath ' or ' Sab- 
bath day,' singular or plural, is used, there are only two where it is 
properly applied to any day except the Sabbath, and, in those, to the 
day of atonement, and in the single book of Leviticus. One hundred 
and fifty against two ! The day of atonement occurred once, while the 
Sabbath occurred fifty-two times. Was it that isolated day of atone- 
ment that the apostle meant ? What violent hands they are ' though 
not so designed, that take that one text, and affirm it means Jewish 
feast-days, and then build a doctrine on it, and a new observance on 
it ! Some seventh-day Sabbatarians admit that if this word in Colos- 
sians does not mean feast-days, their theory can not stand. It is the 
one brick in the row, that, tipped over against them, knocks down all 
their other proofs. But the non-Sabbath Lord's-day men here meet 
us. They say the word does mean seventh-day Sabbaths, and that 
Paul set them aside ; and from that they take the tremendously illogi- 
cal leap to the conclusion thac he set aside the Fourth Commandment. 
What ! was that Sabbath, kept by the Jews after Christians were keep- 
ing the first day ; that Sabbath which the Talmudist doctors of the law 
buried with excrescences and perversions ; that Sabbath which Christ 
disowned as Pharisaism held it, — was that Sabbath the one given by 
the Lord on Sinai ? Much depends on the meaning of this word ' Sab- 
bath days.' We may well call this passage the Rosetta stone of inter- 
pretation on this subject. We need to get into the very notion of the 
Sabbath as it was in Christ's and the Apostles' time. The Lord of 
Heaven might not heal the sick, nor loose a poor crippled woman from 
her bonds, upon that day, without suffering the charge of Sabbath- 
breaking. A healed man, when mercy came to him away from home, 
might not carry his bundle of a bed with him as he went to tell the 
news to his family. Hungry men might not pick and shell in their 
hands a few heads of grain, and eat the kernels, as they passed by the 
field in going from one meeting to another. One might not wear 
sandals on the* Sabbath over those flinty Palestine paths if they had 
nails in the sole, for that would be breaking the law by bearing a bur- 
den. One might not carry a pail of water to his thirsty animal, for that 
would be bearing a burden ; but he might lead the animal to the water, 
for then it would bear the burden, and there was no law against horses 
or camels carrying water after they drank it. . . . Oil might not be taken 
internally as a medicine on the Sabbath, though it might be used exter- 
nally for perfuming the person. One might not catch a biting flea, for 
that would be hunting. Thirty-nine rules — and these are some of the 
minutiae under them — those doctors of the law had against labor on the 
Sabbath. Now, when the Apostle said, ' Judge for yourselves about 
keeping the Sabbath,' it was such a Sabbath, the one right there, 
known to him and the people. And is it right to say, that, when he 
made that Sabbath optional, he swept away the whole Fourth Com- 
mandment ? Nay ? When God said to the apostate Jews, ' The new 
moons and Sabbaths, the calling of assemblies, I can not away with,' 
did He mean the Sabbath of the Fourth Commandment, and did He 
revoke it ? Again, at the time Paul wrote, the new dispensation had 
come in, a new day had appeared, better, dearer by far than the old. 



546 



THE SABBATH FOR MAN. 



It told of the glorious resurrection of the Son of God ; it assured of 
like resurrection of His saints, or of their quick change and transition 
to glory. That noted day, full of the memory of wonders, the Chris- 
tians deemed the light of Heaven, and in some sense were keeping it 
sacred, as by Divine authority. Was omitting the seventh-day observ- 
ance then all the same as omitting it before Christ came ? Was mak- 
ing the mere seventh day optional then all the same as pronouncing the 
Fourth Commandment abolished ? Was it the same that it would 
have been under the old dispensation ? No ! Circumstances alter 
cases. Observe that neither Paul nor any of the apostles say that the 
Fourth Commandment is abolished ; and the question is, whether men 
now can be justified in saying so, on the ground that Paul releases 
from obligation to keep the seventh when the new and clean first day 
is given. Bat some go further, and tell us the whole Decalogue is 
abolished. They prove it, they say, from Paul, where he says, ' Ye 
are not unner the law, but under grace ; ' ' We are delivered from the 
law ; ' ' If ye be led of the Spirit, ye are not under the law.' On the 
basis of such texts they say the law is abrogated. Does a comprehen- 
sive view of the Scriptures justify their conclusion ? Is not rather 
this the meaning? ' We are not under the ceremonial law, to obtain 
salvation through its ceremonies and sacrifices ; nor under the moral 
law, to be justified and saved by our good deeds, or be lost ; nor 
under it as unwilling subjects to be driven by its penalties, — because 
love is the fulfilling of the law, and the love of Christ constraineth 
us.' To say we are not under the law, in being obligated by its prin- 
ciples of right and righteousness, that it is abolished so as not to be to 
us an ever living testimony of God's will, that the Ten Command- 
ments are no more to us a guidance to the Divine pleasure, — is it 
not theoretical antinomianism ? Bat Archbishop Whately says the 
law of the Decalogue was intended for the Israelites exclusively ; 
and Dr. R. W. Dale says the Fourth Commandment was given to the 
Jews only. The inference is made, that, the Jewish economy having 
passed away, the Decalogue is abrogated. The Jewish ceremonial 
and civil laws have passed away ; but moral laws stand^on a different 
basis. 'Moral duties,'' says Bishop Butler, 'arise out* of the nature 
of the case itself,"prior to external command.' Then, moral duties 
engrossed in the Decalogue existed before their engrossment, and exist 
after it forever, because the case of man's moral obligations is not 
changed. Whately says the moral law written in our hearts is un- 
abolished, and that moral precepts are binding on all in all ages. Dr. 
Bushnell says, ' Plainly enough the law of God never can be taken 
away from any world or creature ; for' with it, in close company, goes 
abroad all the conserving principle, moral and physical, in which 
God's kingdom stands.' Then God's moral law in the Decalogue 
can not be taken away. No matter though engrossed specially for the 
Israelites, as it was, it was engrossed for man. No matter when or 
where God's moral law breaks forth : it is for mankind. Tertullian 
well exclaims, ' Why should God ... be believed to have given a 
law through Moses to one people, and not be said to have assigned it 
to all nations ? ' He speaks of the moral law, and declares, ' He gave 
to all nations the self-same law.' But is the Fourth Commandment 
a moral law ? Two classes of errorists are here : one class call it 
wholly moral ; the other, wholly positive. It is in part both. But can 



APPENDIX. 547 

both kinds of elements be united in the same law ? Yes. See an ex- 
ample in the next neighbor to the Fourth : ' Honor thy father and thy 
mother ' (moral and perpetual), ' that thy days may be long upon the 
land which the Lord thy God giveth thee ' (positive and temporary). 
Paul changed it from Canaan to ' earth.' In the Fourth are rest, 
physical and spiritual, worship, holiness. But the septenary element 
is not moral, it is positive. God can take it, and put the first day in 
place of the seventh, and still be immutable. Yet those moral ele- 
ments that live in all ages, that can not be taken away, where are they 
now ? Not in the seventh day, for inspired Paul tells us the seventh- 
day Sabbath is now only optional. Paul makes sacred the first day, 
John calls it the ' Lord's-day,' primitive saints observed it ; are not 
the Sabbatical elements in it ? Those moral elements exist without 
being reappointed. The Apostles never did so foolish a thing as to 
re-enact them. But admit for a little that the Fourth and all the Com- 
mandments are abrogated, as some assure us. When circumcision 
passed away, Paul did not appeal to it as in force any more. When 
laws become dead on our statute-books, abrogated by our law-makers, 
our magistrates do not undertake to enforce them, do not appeal to 
them as authority. Surely the Apostle will not appeal to the abrogated 
Decalogue ! He will let it slumber with the dead past. Look, now, 
over the pages of his Epistles to the churches. See them swept clean 
of alt the Commandments ! But what ! has Paul gone back to legal- 
ism ? Has his inspiration failed him ? Fallen from grace is he, or 
fallen from doctrine ? Some years after telling us that we are not 
under the law, he actually appeals to the law for authority and for the 
rule of righteousness : ' Honor thy father and thy mother ; which is 
the first commandment with promise.'' And in the same book where he 
tells us, ' We are delivered from the law.' he afterward appeals to* that 
law again : ' Thou shalt not commit adultery, thou shalt not kill, thou 
shalt not steal,' and on to the end. And this Pauline summons of 
Sinai is equalled by the Apostle James's like appeal (2 : 8-11). And, in 
the very Epistle where some claim that the law is abolished, Paul him- 
self refutes them by affirming, ' The law is holy, just, and good.' ' Do 
we, then, make void the law through faith ? God forbid ; yea, we 
establish the law.' Professor G. P. Fisher says, and others say, the 
change from seventh to first day was by no explicit ordinance. 
Truth ; but it requires more truth. The change from passover to sup- 
per, from animal sacrifice to the one sacrifice of Christ, was by no ex- 
plicit ordinance. The new was commenced, the old gradually passed 
away. But there were certain moral truths underlying the old in each 
case, which are embraced in the new. So the moral elements in the 
seventh-day Sabbath are contained in the Lord's-day. Some positive 
elements in all the old are changed to other positive in the new." — 
Wm. De Loss Love, D.D., in Sabbath Essays (714), p. 130. — Heb. 4, 
remaineth a Sabbath rest. See p. 48 o, (242). Though Old Testament 
times and forms of worship have passed away, zuorship in new forms 
abideth forever. So the day of the Sabbath changes, but " there re- 
maineth the keeping of a Sabbath to the people of God." See Pres. 
Q. R. 6 : 627. — Heb. 10 : 25. Forsake not the assembling. " It is true 
that the first day is not mentioned here in express terms, and that 
hence some have said that the passage is not fairly adducible for our 
purpose. To my mind it seems very apposite. It alludes to an exist- 



548 THE SABBATH FOR MAN. 

ing practice too well known to need describing, eniavvayuyy, or meet- 
ing together — and a matter which was transacted at such meeting, ex- 
hortation — and to a neglect of that practice, of which some had been 
guilty, of whose fault the writer of the Epistle speaks gravely, and 
desires that the Hebrew Christians will not themselves be guilty of it. 
Now it is obvious that multitudes can not assemble regularly without 
some stated time being appointed. If there is no stated time, no 
rebuke can lie. It would have been almost futile to say, ' Assemble 
yourselves at some time,' for the answer would have been, ' We do 
so.' The writer then must have been alluding to some stated time, 
and this can scarcely be any other than that which we have already 
seen was dedicated to such a purpose, —the first day of the week." Hes- 
sey (704),/. 34. 248 — Rev. I : 10. I was in the Spirit on the Lord's-day. 
" First, ' the disciples came together to break bread and to hear the 
Word ; ' which without solemn and preparatory prayers, were a faint 
devotion (Acts 20). This is the honor due to God. ' Collections ' are 
secondly appointed (1 Cor. 16). This is in reference to our neighbor. 
And last of all, St. John ' was in the Spirit on the Lord's-day ' (Rev. 1). 
This in relation to ourselves." — Bishop Prideaux, quoted in Hessey, 
p. 232. See 379, 477, (150). 

249— Sabbath-School Concert on the Sabbath. [Draw a 
monument, plain and massive, upon the blackboard or otherwise, 
with the following words inscribed in very large letters upon it : 
" God — Creator— Deliverer — Redeemer — Helper," one word 
below another, the words being covered at first with black cambric 
pinned on — dull side out — so that the monument seems to be without 
inscription. Then let the words be uncovered, one by one, at appro- 
priate points in the progress of the concert.] 1. Singing, " Safely 
through another week." 2. Prayer. 3. Singing, " O day of rest 
and gladness." 4. Bible History of the Sabbath in Questions 
and Answers : Supt. Who made the world ? Ans. God. Supt. 
When He had made the world and man, what did He make last 
of all as a monument of Creation ? Ans. (Recite Gen. 2 : 2, 3). 
(Uncover " God — Creator. ") Supt. What else did God tell the Jews to 
remember every Sabbath ? Their deliverance from slavery in Egypt. 
(Uncover " Deliverer. ") Supt. Was the Sabbath made for the Jews 
only? Ans. " The Sabbath was made for man.'" Supt. What Com- 
mandment has God given to all men about the Sabbath ? Ans. (Repeat 
Ex. 20 : 8, 9). Supt. What promises of prosperity to those who keep 
the Sabbath has God given us by His prophet Isaiah ? Ans. (Repeat 
Is. 58: 13, 14). Supt. How did Jesus keep the Sabbath? Ans. Not 
only by going to places of worship but especially by works of mercy 
for the sick. Supt. Why was the Sabbath changed from Saturday to 
the first day of the week? Ans. Because Jesus rose from the dead on 
the first day of the week and had meetings with His disciples on that 
day, which so came to be called the Lord's-day. (Uncover " Re- 
deemer.") Supt. What great blessing did God give to the Church on 
the first day of the week soon after He ascended to Heaven ? Ans. 
The gift of the Holy Spirit on the day of Pentecost. (Uncover 
" Helper.") Supt. What four things, then, should the Sabbath, like 
a monument, lead us to remember? Ans. That God is our Creator, 
Deliverer, Redeemer, Helper. Supt, Should the Sabbath be to us a 
gloomy day ? Ans. (Repeat Ps. 118 : 24). Supt. Will the keeping of 



APPENDIX. 549 

the Sabbath ever cease either in this world or in Heaven ? Ans. No. 
for it is written, " There remaineth a Sabbath rest for the people of 
God." 5. Singing, " This is the day the Lord hath made." 6. Reci- 
tations by children of brief poems about the Sabbath : 

" A Sabbath well spent brings a week of content, 
And strength for the toils of the morrow , 
But a Sabbath profaned, whatever seems gained, 
Is a certain forerunner of sorrow." 

[Matthew Hale's motto.] 
' This day belongs to God alone ; this day He chooses for His own ; 

And we must neither work nor play, because it is God's Holy Day. 

'Tis well we have one day in seven, that we may learn the way to 
Heaven ; 

Then let us spend it as we should, in serving God and doing good." 
See also 4 /i. 7. Recitations, by a class of boys, of proverbs about the 
Sabbath, such as : " Those who go to church on Sunday are best fitted 
to go to work on Monday." " By exacting seven days' labor one 
gets less than six days' work." " Operatives are perfectly right in 
supposing that if all worked Sunday, seven days' work would have to 
be given for six days' wages." (Others may be found in abundance 
in all parts of this book.) 8. Singing, " Sabbath Bells." 9. What 
Noted Men Have Said of the Sabbath. (Recitations by young 
men from pp. 76-80, (500), and other parts of this book.) to Reading 
of " Our Sabbath Laws." 11. Recitations by young ladies of poems 
on the Sabbath by Herbert and Bickersteth. See pp. 409, 412, (230), 
(911), (912). 12. Address. [In place of a single monument, four pil- 
lars might be drawn. marked, " The Family," " The Sabbath," '•' The 
Bible," " The Church," as the four pillars of Liberty and Religion.] 

250— Testimony of the Fathers 
and of others who wrote between the death of the last Apostle, and the 
first Sunday edict of Constantine (a.d 321) as to the customs of the 
early Church in regard to the first day of the week and the seventh. 
See pp. 379-383. 251 — The Martyr's Test : " Dominicum servasti ?" 
" Deo confido." We quote these "Fathers" only as witnesses to the 
ci4stoms of the early Church in proof of the five facts stated on p. 379, etc., 
to which the marginal numbers correspond. 252 — Ignatius, a.d. ioi 
(Prof. Stuart), 115 (Prof. E. C. Smith). [" An immediate friend of the 
Apostles, martyred at Rome not more than fifteen years after the death 
of John." — A. A. Hodge, D.D., i)i " The Day Changed" 1 ^ " Those who 
were brought up in the ancient order of things have come to the pos- 
session of a new hope, no longer obsetving the Sabbath, but living in 
the observance of the Lord's-day, on which also our life has sprung 
again by Him and by His death." — Epis. to the Magnesians, chaps. 7, 9. 
[Elder J. N. Andrews, the leading writer of the Seventh-day Advent- 
ists, claim's that the vital part of the passage should be translated, 
" living according to the Lord's life," citing the original ; /urjueri. aa66a^- 
ti^ovtsc, a/J.a Kara Kvpiaicr/v £ur)v ^uvreg. But Prof. H. M. Scott of 
Chicago replies : " This is not correct. The latest text, that of Har- 
nack and Zahn, gives Kara KvpcaKrjv ^tivreg, where the contrast with 
Sabbatizing which precedes, and the words, " on which our life arose," 
which follow, show that the Word " day" is to be supplied. In the 
" Teaching of the Apostles" the term for Lord's-day is KvpcaKTjv 6s Kvpiov, 
" day" being omitted as in Ignatius. This is an important proof pas- 






550 THE SABBATH FOR MAN. 

sage for the name as well as the use of the Lord's-day. Cf. also chap. 
9 of Ep. to Mag., " For the eighth day on which our life sprang up 

4 again" (long recension).] " Let every one of you keep the Sabbath 
after a spiritual manner. . . . After the observance of the Sabbath, let 
every friend of Christ keep the Lord's-day as a festival, the resurrection 

3 day, the queen and chief of all the days." — Ibid. chap, g (long form). 

5 " During the Sabbath, He continued under the earth ; ' at the dawn- 
ing of the Lord's-day He arose from the dead.' " — Epist. to the Tral- 
lians, chap. 9. 253— Pliny, a.d. 104. " They [the Christians whose 

1 character he had investigated] affirmed that the whole of their guilt or 
error was, that they met on a certain stated day [stato die], before it 
was light, and addressed themselves in a form of prayer to Christ, as 
to some God, binding themselves by a solemn oath, not for the pur- 
poses of any wicked design, but never to commit any fraud, theft, or 
adultery ; never to falsify their word, nor deny a trust when they 
should be called upon to deliver it up ; after which it was their custom 
to separate, and then reassemble to eat in common a harmless meal." 
— Ep. 10 : 97. [These Gentile Christians of Bithynia evidently had 
but one " stated day" of public worship in each week. If that day 
had been the Jewish Sabbath it would have been so named, says Pro- 
fessor Scott, for Pliny, like Horace, knew it well, and would not have 
called it a status dies. The meeting " before it was light" was surely 
in imitation of the early visit to the tomb. The Jewish Sabbath ser- 
vice began in the evening.] 254— The Epistle of Barnabas, a.d. 

2 115 (about). " We keep the eighth day with joyfulness, the day, also, 
on which Jesus rose again from the dead." — Chap. 15. 255 — Teach- 
ing of the Apostles, a.d. 140 (about). " Ke<£. id/. Kara nvpiaiirjv 6e 
Kvplov cvvax$'zvTEq K/idaare aprov nal evxapiCTycare Trpoae^opo^oyi^adpevoi 
rd TrapaTTTcojuara vpov, OTTwg tta&apd rj Bvoia vpuv y. Hag 6e excov tj)v dpxpi- 
[ioTiiav perd tov eratpov aiirov p.?/ avveWtrcj iirfiv, eug ov diaXkayuciv, Iva pi) 
Koivudy fj dvoia vpidv avrrj yap tarty 7] pr/deloa vtto Kvpiov 'Ex> rcavrl tottgj 
nal xpovo) irpoG(pep£/.v pot Ovaiav natiapdv ort fiaocTievg peyag elpi, My el 
Kvpiog, nal to bvopd pov davpaorbv ev roig edveai." For translation, etc., 
see p. 383. The Christian at Work, Aug. 7th, 1884, translates Prof. 
Delitzsch's opinion of the " Teaching," which he thinks was written 
in " the first half of the second century," thus agreeing substantially 
with Hilgenfeld, who places it at a.d. 140. Profs. Sabatier and Mene- 
goz place the date before the close of the first century. Even the 
latest .dates given by competent scholars would locate it in the lifetime 
of many who had known the Apostle John. 256— Justin Martyr, 

2 a.d. 140. "And on the day called Sunday, all who live in cities or in 
the country gather together to one place, and the memoirs of the Apos- 
tles or the writings of the prophets are read, as long as time permits ; 
then, when the reader has ceased, the president verbally instructs, and 
exhorts to the imitation of these good things. Then we all rise together 
and pray, and, as we before said, when our prayer is ended, bread 
and wine and water are brought, and the president in like manner 
offers prayers and thanksgivings, according to his ability, and the 
people assent, saying, Amen ; and there is a distribution to each, and 
a participation of that over which thanks have been given, and to 
those who are absent a portion is sent by the deacons. And they who 
are well to do, and willing, give what each thinks fit ; and what is col- 
lected is deposited with the president, who succors the orphans and 



APPENDIX. 551 

widows, and those who, through sickness or any other cause, are in 
want, and those who are in bonds, and the strangers sojourning 
among us, and, in a word, takes care of all who are in need. But 
Sunday is the day on which we all hold our common assembly, be- 
cause it is the first day on which God, having wrought a change in the 
darkness and matter, made the world ; and Jesus Christ our Saviour 
on the same day rose from the dead." — Apol. 1 : 67. [In the Dia- 
logue with Trypho the Jew (p. 24) the Christians are charged " that 
they celebrate neither the festivals, nor the Sabbath."] 257 — Diony- 
sius, Bishop of Corinth, a.d. 170. " We passed this holy Lord's- 5 
day, in which we read your letter, from the constant reading of which 2 
we shall be able to draw admonition." — Ep. to the Romans, Euseb. H. 
E. IV, 23. 25§ — Irenaeus, a.d. 177. " This [custom], of not bend- 
ing the knee upon Sunday, is a symbol of the resurrection, through 
which we have been set free, by the grace of Christ, from sins, and 
from death, which has been put to death under Him. Now this 
custom took its rise from Apostolic times, as the blessed Irenaeus, the 
martyr and bishop of Lyons, declares in his treatise " On Easter," in 
which he makes mention of Pentecost also ; upon which [feast] we do 
not bend the knee, because it is of equal significance with the Lord's-" 5 
day, for the reason already alleged concerning it." — "Lost Writings ," 
jth Frag. " Irenaeus wrote to an Alexandrian to the effect that ' It 
is right, with respect to the feast of the resurrection, that we should 2 
celebrate it upon the first day of the week.' " — Note by the Svriac Editor 
of the "Lost Writings," $oth Frag. 259 — Melito, Bishop of 
Sardis, a.d. 170. "On the Lord's-day." Title of one of his books. 5 
260 — Bardesanes, a.d. 180. (Died 223.) " On one day, the first of 2 
the week, we assemble ourselves together." 261 — Clement of 
Alexandria, a.d. 192. (Date, A. A. Hodge.) (Clement died, accord- 
ing to Zahn's latest investigations, about a.d. 215.) " And the Lord's- 
day Plato prophetically speaks of in the tenth book of the Republic, 5 
in these words : ' And when seven days have passed to each of them 
in the meadow, on the eighth day they are to set out and arrive in 
four days.' " — Stromal. Bk. 5, chap. 14. " We who bear flesh need rest. 
The seventh day, therefore, is proclaimed a rest— abstraction from ills — 
preparing for the primal day, our true rest ; which, in truth, is the first 3 
creation of light, in which all things are viewed and possessed. From 
this day the first wisdom and knowledge illuminate us." — lb. Bk. 6, 
chap. 16. [" The Jewish Christian observed Saturday for some time. 
There is no evidence that Gentile Christians ever kept the Jewish Sab- 
bath as such. In the Greek church it lingered as a festival day, but 
inferior to Sunday." — Prof. H. M. Scott.} " He, in fulfilment of the 
precept, according to the gospel, keeps the Lord's-day." — lb. Bk. 7, 5 
chap. 12. 262 — Tertullian, a.d. 200. "If we devote Sunday 
to rejoicing, from a far different reason than sun-worship, we have 2 
some resemblance to those of you who devote the day of Saturn to 
ease and luxury, though they, too, go far away from Jewish ways, of 
which indeed they are ignorant."— Apol. Sect. 16. " We neither 
accord with the Jews in their peculiarities in regard to food, nor in 3 
their sacred days." — Sect. 21. "The Holy Spirit upbraids the Jews 
with their holy days. ' Your Sabbaths, and new moons, and cere- 3 
monies,' says he, ' ray soul hateth.' By us (to whom Sabbaths are 
strange, and the new moons, and festivals formerly beloved by God) 



552 THE SABBATH FOR MAN. 

the Saturnalia and New Year's and mid-winter's festivals and Matron- 
alia are frequented — presents come and go — New Year's gifts— games 
join their noise — banquets join their din ! Oh ! better fidelity of the 
nations to their own sect, which claims no solemnity of the Christians 
5 for itself ! Not the Lord's-day, not PenLecost, even if they had 
known them, would they have shared with us ; for they would fear 
lest they should seem to be Christians. We are not apprehensive 
lest we seem to be heathens ! If any indulgence is to be granted to 
the flesh, you have it. I will not say your own days, but more too ; 
for to the heathens each festive day occurs but once annually ; you 
have a festive day every eighth day. " — On Idolatry, chap. 14. " In the 
matter of kneeling also, prayer is subject to diversity of observance, 
through the act of some few who abstain from kneeling on the Sab- 

4 bath ; and since this dissension is particularly on its trial before the 
churches, the Lord will give His grace that the dissentients may either 
yield, or else indulge their opinion without offence to others. We, 
however (just as we have received), only on the day of the Lord's 

2 resurrection {Die Dominico tesurrectionis) ought to guard not only 
against kneeling, but every posture and office of solicitude ; deferring 
even our businesses, lest we give any place to the Devil. Similarly, 
too, in the period of Pentecost ; which period we distinguish by the 
same solemnity of exultation." — On Prayer, chap. 23. " We take also, 

2 in meetings before daybreak, and from the hand of none but the 
presidents, the sacrament of the Eucharist, which the Lord both com- 
manded to be eaten at meal-times, and enjoined to be taken by all 
[alike]. As often as the anniversary comes round, we make offerings 
for the dead as birthday honors. We count fasting or kneeling in 

5 worship on the Lord's-day to be unlawful. We rejoice in the same 
privilege also from Easter to Whitsunday. We feel pained should 
any wine or bread, even though our own, be cast upon the ground. 
At every forward step and movement, at every going in and out, 
when we put on our clothes and shoes, when we bathe, when we sit 
at table, when we light the lamps, on couch, on seat, in all the 
ordinary actions of daily life, we trace upon the forehead the sign [of 
the cross]. If, for these and other such rules, you insist upon having 
positive Scripture injunction, you will find none. Tradition will be 
held forth to you as the originator of them, custom as their strength- 
ener, and faith as their observer. That reason will support tradition, 
and custom, and faith, you will either yourself perceive, or learn fiom 
some one who has." — De Corona, Sects. 3 and 4. " Others suppose that 
the sun is the god of the Christians, because it is a well-known fact that 

2 we pray toward the east, or because we make Sunday a day of festivity." 
— Ad Nationes, Bk.\,chap. 13. See (220), (229). 263— Origen,a.d, 
210. (Lived 185-254.) " We ourselves are accustomed to observe 

5 certain days, as, for example, the Lord's-day, the Preparation, the 
Passover, or the Pentecost." — Contra Celsum, Bk. 8, chap. 22. 264 
— Fabian, Bishop of Rome, a.d. 236. "As we have received the 
institution from our fathers, we maintain seven deacons in the city of 
Rome, distributed over sev n districts of the state, who attend to the 

5 services enjoined on them week by week, and on the Lord's-days, and 
the solemn festivals."— £/. 1. 265— Commodianus, a.d. 250 (Date, 

5 Prof. Scott). " What sayest thou of the Lord's-day ? If he have not 
placed himself before, call forth a poor man from the crowd whom 



APPENDIX. 553 

thou mayest take to thy dinner. In the tablets is your hope from a 
Christ refreshed." — Against Heathen Gods, Sect. bi. 266— Timothy 
of Archelaus, Bishop of Cascar, a.d. 277. _ " Again, as to the 
assertion that the Sabbath has been abolished, we deny that he has 
abolished it plainly {plane) ; for he was himself also Lord of the Sab- 
bath." — Sect. 42. [This obscure passage may mean what it would 
mean to-day in the lips of a defender of the first-day Sabbnth.] 267 
— Peter, Bishop of Alexandria, a.d. 300. We keep the Lord's- 5 
day as a day of joy because of Him who rose thereon, on which we 2 
have received that we are not even to bend the knee. — Canon 15. 
26§— The Clementine Recognitions, (about) a.d. 200. " He pro- 
claimed a fast to all the people, and on the next Lord's-day he bap- 5 
tized him."— Bk. 10, chap. 72. 269— Apostolical Constitutions, 
a.d. 200 to 300 (Libb. vii — viii still later. Prof. Scott). " Have before 
thine eyes the fear of God, and always remember the Ten Command- 
ments of God. . . . Thou shalt observe the Sabbath, on account of 
Him who ceased from His work of creation, but ceased not from His 4 
work of providence ; it is a rest for meditation of the law, not for 
idleness of the hands." — Bk. 2, Sect. 4, Par. 36. " Let your judica- 
tures be held on the second day of the week, that if any controversy 
arise about your sentence, having an interval till the Sabbath, you 4 
may be able to set the controversy right, and to reduce those to peace 
who have the contests one with another against the Lord's-day." — 5 
Bk. 2, Sect. 6, Par. 47. " Christians are commanded to assemble for 
worship ' every day, morning and evening, singing psalms and pray- 
ing in the Lord's house ; in the morning saying the sixty-second 
psalm, and in the evening the hundred and fortieth, but principally on 
the Sabbath day. And on the day of our Lord's resurrection, which 4 
is the Lord's-day, meet more diligently, sending praise to God that 5 
made the universe by Jesus and sent Him to us.' ' Otherwise what 2 
apology will he make to God who does not assemble on that day to 
hear the saving word concerning the resurrection, on which we pray 
thrice standing, in memory of Him who arose in three days, in which 3 
is performed the reading of the prophets, the preaching of the gospel, 
the oblation of the sacrifice, the gift of the holy food.' " — Sect. 7, Par. 
59. " Now we exhort you, brethren and fellow-servants, to avoid 
vain talk and obscene discourses, and jestings, drunkenness, lascivi- 
ousness, luxury, unbounded passions, with foolish discourses, since 
we do not permit you so much as on the Lord's-days, which are days 5 
of joy, to speak or act anything unseemly." — Bk. 5, Sect. 2, Par. 10. 
' Not that the Sabbath day is a day of fasting, being the rest from the 4 
creation, but because we ought to fast on this one Sabbath only, while 
on this day the Creator was under the earth." — Bk. 5, Sect. 3, Par. 15. 
" Christians are forbidden to ' celebrate the day of the resurrection of 2 
our Lord on any other day than a Sunday.' " — Bk. 5, Sect. 3, Par. 17. 
[The first day of the week is four times called the Lord's-day in Par. 5 
19.] " After eight days let there be another feast observed with 
honor, the eighth day itself, on which He gave me, Thomas, who was 
hard of belief, full assurance, by showing me the print of the nails, 
and the wound made in His side by the spear. And agam, from the 
first Lord's-day count forty days, from the Lord's-day till the fifth day 5 
of the week, and celebrate the feast of the ascension of the Lord." — 
Bk, 5, Sect. 3, Par, 20, " Every Sabbath day excepting one, and 4 



554 THE SABBATH FOR MAN. 

'j every Lord's-day, hold your solemn assemblies, and rejoice ; for he 
2 will be guilty of sin who fasts on the Lord's-day, being the day of the 
resurrection." — Bk. 5, Sect. 2, Par. 10. " He who had commanded 
to keep the Sabbath, by resting thereon for the sake of meditating on 
the laws, has now commanded us to consider of the law of creation, 
and of providence every day, and to return thanks to God."— Bk. 6, 

4 Sect. 23. " But keep the Sabbath, and the Lord's-day festival ; be- 

5 cause the former is the memorial of the Creation, and the latter, of the 
resurrection." — Bk. 7, Sect. 2, Par. 23. " On the day of the resur- 

5 rection of the Lord, that is, the Lord's-day, assemble yourselves to- 

2 gether, without fail, giving thanks to God," etc. — Bk. 7, Sect. 2, Par. 

30. " O Lord Almighty, thou hast created the world by Christ, and 

4 hast appointed the Sabbath in memory thereof, because that on that day 
thou hast made us rest from our works, for the meditation upon thy 

2 laws." — Bk. 7, Sect. 2, Par. 36. " On which account we solemnly as- 

5 semble to celebrate the feast of the resurrection on the Lord's-day," 
etc. — Bk. 7, Sect. 2, Par. 36. " On this account He permitted men 

4 every Sabbath to rest, that so no one might be willing to send one 
word out of his mouth in anger on the day of the Sabbath. For the 
Sabbath is the ceasing of the Creation, the completion of the world, 
the inquiry after laws, and the grateful praise to God for the blessings 

5 He has bestowed upon men. All which the Lord's-day excels, and 

3 shows the Mediator Himself. ... So that the Lord's-day commands 
us to offer unto thee, O Lord, thanksgiving for all. For this is the 
grace afforded by thee, which on account of its greatness has obscured 
all other blessings." — Bk. 7, Sect. 2, Par. 36. " Let the people assem- 

2 ble, with the presbytery and bishops that are present, on the Lord's- 
5 day, and let them give their consent." — Bk. 7, Sect. 2, Par. 4. " Let 

4 the slaves work five days ; but on the Sabbath day and the Lord's-day 

5 let them have leisure to go to church for instruction in piety." — Bk. 
2 8, Sect. 4, Par. 33. " If any one of the clergy be found to fast on the 
5 Lord's-day, or on the Sabbath day, excepting one only, let him be de- 
4 prived." — Apostolic Canons, 64. 270— Mincius Felix, a.d. 210. 
t " The Christians come together to a repast on a solemn day." — 

Quoted by Hessey, p. 48. 271 — Constantine, a.d. 321. See (301). 
That the first Christian emperor, finding all Christians unanimous 
in the possession of the day, should make a law (as our kings do), for 
the due observing of it ; and that the first General Council should 
establish uniformity in the very gesture of worship on that day, are 
strong confirmations of the matter of fact, that the churches unani- 
mously agreed in the holy use of it as a separated day, even from and 
in the Apostles' days." — Richard Baxter, in " The Divitie Appointment 
of the Lord 's day," p. 41. [Cf. also Council of Nicaia, Canon 20. "As 
some kneel on the Lord's-day, etc."] See (936). 



APPENDIX. 555 

Note 275— Table of Sabbath Laws from 321 a.d. to 1884, Giv- 
ing THE MOST IMPORTANT LAWS, WITH SOME OTHER IMPORTANT DATES 

in the history of Sabbath observance. [On Sabbath Laws in 
general, see pp. 24 , 139, 159, 1--, 189, (399), (504), (580), (770), (775), 

(813), (814).] 

Note 276 — 321 a.d. (Mar. 7th), Constantine, the Roman Emperor, 
issued the first European Sunday law in the following words : " Let 
all judges, inhabitants of the cities, and artificers, rest on the vener- 
able day of the Sun. But husbandmen may freely and at their pleas- 
ure apply to the business of agriculture, since it often happens that 
the sowing of grain and the planting of vines can not be so advan- 
tageously performed on any other day ; lest, by neglecting the oppor- 
tunity, they should lose the benefits which the divine bounty bestows 
upon us." [Other laws on Sunday work cf farmers : (281), (285), 
(288), (297), (301), (365). Later in the same year, Constantine supple- 
mented this law with an edict permitting on Sunday the emancipation 
of slaves and children, and the merciful visitation of prisoners. Still 
later " he appointed markets to be held on the day of the Sun," and 
also required his armies to pray on that day, not specifying to what 
deity. " In our received text of Sozomon it is stated that Constan- 
tine commanded his people to hfnor Friday, as the day of Christ's 
death, equally with Sunday as the day of His resurrection. In our 
received text of Eusebius it is stated that he enjoined for Saturday the 
same cessation of business. But the statements of both Sozomon 
and Eusebius are viewed with doubt by the more careful critics, not 
only because the text of both is corrupt, but also because no such law 
concerning Friday or Saturday is found either in the Justinian or the 
Theodosian code." — Franklin Johnson, D.D., in Sabbath Essays, p. 
241. On Constantine, see pp. 91, 174, 232, (271), also Hessey (704), p. 
58, Sabbath Essays (714), p. 240, Am. Bar. As. Rep. 1880(836), p. no.] 

Note 277 — 386 a.d. Theodosius prohibited all business and shows. 
[Other early laws about Sunday trade : (287), (289), (290), (291), (292), 
(293), (297). Other early laws against Sunday amusements : (278), 
(280), (281), (285), (290), (291), (295), (307), (308), (310), (315), (317).] 

Note 27§ — 392 a.d. Theodosius prohibited contests of the circus, 
theatrical games and horse races. 

Note 279—408 a.d. Honorius and Theodosius II required judges 
to proceed against robbers and pirates on Sundays as well as on other 
days, in order to prevent the failure of justice, and promote public 
safety. Judges were also permitted, about this time, to act in civil 
cases when necessary to prevent failure of justice. [Early laws as to 
judicial proceedings on Sunday, see (276), (292), (319).] 



Note 2§0 — 409 A.D., Honorius and Theodosius II prohibited all 
amusements. 

Note 2§1- -440 a.d., Leo I issued the following edict : " It is our 
will and pleasure, that the holy days, dedicated to the Most High God, 
should not be spent in sensual recreations, or otherwise profaned by 
suits of law. ... As to the pretence, that by this rest an opportunity 
may be lost [of securing crops] this is a poor reason, considering that 
the fruits of the earth do not depend so much on the diligence and 



556 



THE SABBATH FOR MAN. 



pains of man, as on the efficacy of the Sun and the blessing of God. 
We command, therefore, all, whether husbandmen or others, to for- 
bear work on this Day of the Resurrection. For if other people 
[meaning the Jews] keep the shadow of this day in a solemn rest from 
all secular labor, on the Sabbath [the seventh day], how much rather 
ought we to observe the substance, a day so ennobled by our gracious 
Lord, who saved us from destruction." — Quoted in Kingsbury (851), 
p. 210. See also " Gesta Christi," p. 86. 

Note 282—558 A.D., Clothaire, King cf France, issued an edict for- 
bidding all servile labors on the Lord's-day. [Other early laws against 
servile labor : (276), (285), (286), (301). For ecclesiastical laws ef this 
period, see Hessey (704), p. 88.] 

Note 283— 673 A. d. [Date according to Hessey], Ina, King of 
West Saxons, fined masters who required their slaves to work on Sun- 
days, and punished slaves who worked without their masters' knowl- 
edge by scourging. Freemen who thus worked were fined or en- 
slaved. 

Note 284 — 696 A.D., Whitred, King of the Kentish, enacted laws 
similar to those of Ina. 

Note 285— 800 A d., Charlemagne, Emperor of France, Spain, 
Italy, Germany and Hungary, issued the following law : " We do 
ordain, as it is required in the law of God, that no man shall do any 
servile work on the Lord's-day : namely, that they employ not them 
selves in works of husbandry, making hay, fencing or hedging, grub- 
bing and felling trees, digging in the mines, building houses, planting 
orchards ; and that they go not a hunting in the fields, or plead in 
courts of justice ; that women weave not or dress cloth, do no needle- 
work or card wool, or beat hemp, or wash linen openly, or shear 
sheep ; but that they all come to church to magnify the Lord their 
God, for those good things, which, on this day, He bestowed on 
them." Charlemagne also issued a special edict against Sunday 
markets. [On Charlemagne's Sunday laws, see Macfie's " Sabbath of 
the Lord," p. 54 ; Kingsbury (851), p. 209 ; Sabbath Essays (714), p. 
241.] [Other laws requiring church going : (300), (303), 

(306), (307), (319), (94), p. IIl] 

Note 280 — 876 a.d., Alfred adopted the Decalogue, including the 
Fourth Commandment, as the foundation of his legal code. 

Note 287 — 906 a.d. [Date according to Hessey], ^Edward the 
Elder and Guthrin the Dane, rulers in England, also enacted laws 
similar to those of Ina, and further ordained that goods set for sale on 
Sunday should be forfeited. 

Nste 288 — 910 a.d., Leo Philosophus, of the Eastern Empire, re- 
pealed the exceptions in favor of agriculturalists in the law of Con- 
stantine. 

Note 289— 925 a.d., ^Ethelstane, of England, forbade buying and 
selling. 

Note 290 — 958 a.d. [Hessey 's date], ./Edgar the Peaceful, of Eng- 
land, made a similar law, and also forbade markets, county courts, 
" heathenish songs and diabolical sports," and fixed beginning of Sun- 
day at 3 p.m. of Saturday, to last " till Monday morning light," which 
last soon became a " dead canon." [For another Sunday law which 
regulates a part of Sat. also see (372).] 

Note 29 E — 1009 a. d., ^Ethelred renewed interdict against " traffick- 






APPENDIX. 557 

ing, county courts, and worldy works," and added to the list of things 
forbidden " hunting bouts. " 

Note 292 — 1017 a.d., Cnut [Canute] prohibited trade, secular meet- 
ings, hunting, but allowed courts " in case of great necessity." (Willi- 
son (921), p. ix.) 

Note 293 — 1354 A.d., Edward III forbade the shewing of wools at 
the market town. According to Neale (814) the previous law against 
holding courts was little regarded during this reign. 

Note 294 — 1359 a.d., according to Archbishop Islip (836), the law 
requiring church-going was disregarded in favor of " unlawful meet- 
ings where revels and drunkenness and many other dishonest things 
are practised." 

Note 295 — 1388 A.d., Richard II forbade to servants and laborers 
" the playing at tennis or football, and other games called coytes, 
dice, casting of the stone, railes, and such other importune games," 
but permitted them to use bows and arrows, in order doubtless that 
they might be ready for military service when needed. 

Note 296 — 1428 A.d., Henry VI forbade laborers, engaged by the 
week, to claim wages for work done on Sunday. 

Note 297 — 1448 a.d., Henry VI forbade Sunday markets and 
fairs, except on four Sundays of harvest. 

Note 29§ — 1464 a.d., Edward IV re-enacted the law of 1388 with 
increased penalties and forbade the selling of shoes. 

Note 299 — 1523 A.d.*, Henry VIII repealed law against selling 
shoes. 

Note 300— 1546 A.D., Edward VI ordered that Sunday should be 
" wholly given to God, in hearing the word of God read and taught 
in private and public prayers, . . . visiting the sick, etc." 

Note 301 — 1552 A.D., Edward VI, while re-enacting laws against 
Sunday labor, made exception for works of necessity, including farm 
work in the time of harvest, probably meaning from July to Septem- 
ber or October of each year. 

Note 302—1553 A.D., Queen Mary repealed law of 1552. 

Note 303 — 1558 A.D., Queen Elizabeth personally re-enjoined the 
observance of the law of 1552, and forbade the selling of meat or 
drink at the hours of public worship. Attendance at parish church 
made compulsory. Fine is. for 1 absence, ^20 for month. [It 
should be noted that laws requiring attendance at church were enacted 
before the word " Puritan" was invented. See (285).] 

Note 304 — 1564 A.D., Puritanism began to be known by that name, 
and to influence Sabbath observance. It was simply the name of 
those in the Church of England who desired that it should be purified 
from the popish corruptions that remained within it, and is to be dis- 
tinguished from the less severe " Pilgrims," who were " dissenters." 

Note 305 — 1583 A.D., the appearance of a scholarly book by Dr. 
Bownd, a Puritan, which proved that the Fourth Commandment is of 
universal and perpetual obligation, and that the Lord's-day is not an 
ecclesiastical holiday only, but the Christian Sabbath, with God's law 
behind it, made a profound impression. For epitomes of this book, 
see Gilfillan (703), p. 67, and Hessey (704), p. 205. [On the Puritans, 
see (94).] 

Note 306 — 1617 a.d., Cavaliers of Virginia (three years before Pil- 
grims landed at Plymouth) enacted the first American Sabbath law, in 



558 



THE SABBATH FOR MAN. 



which church-going was made compulsory, with a fine of two pounds 
of tobacco for each absence, besides the fine of £20 for a month's ab- 
sence, as provided by the taw of Queen Elizabeth. See (20). [" The 
Cavaliers of Virginia as well as the Puritans of New England, the 
Dutch of New York and the Quakers of Pennsylvania, the Roman 
Catholics of Maryland and the Huguenots of the Carolinas, alike from 
the beginning maintained the Sabbath, both by customs and laws" 
(803).] 

Note 307 — 1618 A.D., James I repealed law of Queen Mary and 
re-enacted law of 1552. Like Elizabeth, he made church-going com- 
pulsory, but issued (for the people of Lancashire only) " The Book of 
Sports," permitting, after morning service, except to Papists and 
Puritans, dancing, archery, leaping, vaulting, May games, Whitsun- 
ales, Morris dances, Maypoles, etc., but prohibiting bear-baiting, 
bull-baiting, interludes, bowling. This law, partial both as to people 
and place, was so strongly opposed that it was from the first a dead 
letter. See Gilfillan (703), pp. 83, 129. [" Bk. of Sports," republished 
by Charles I, see (310). On laws regarding Sunday amusements, 
see (277).] The Sabbath law passed by the Parliament of Scotland 
during this reign, in which it was united with Great Britain and Ire- 
land, was far more strict than the above. It forbade during all of the 
Sabbath, gaming, going to ale-houses, selling meat and drink, or 
' ' wilfully remaining from the parish-kirk in time of sermon or prayers." 
Penalty, fine or the stocks. [See 338. Willison (921), p. xi, where 
the subsequent laws of the Scotland's Parliament and General Assem- 
bly may also be found. Other laws of Scotland : (313), (318).] 

Note 308 — 1625 A.D., Charles I forbade all Sunday gatherings for 
amusement outside of one's o.vn parish ; also bear-baiting, bull-bait- 
ing, interludes, common plays, etc., to be used by any person or per- 
sons within their own parishes. Penalty, fine or the stocks. 

Note 309 — 1627 A.D., Charles I forbade carriers, drovers and 
butchers to carry on their trades on the Sabbath. 

Note 310 — 1633 A.d:, Charles I republished " Book of Sports" 
(probably by influence of Archbishop Laud), and extended its provisions 
to his whole kingdom. Puritan preachers, after reading this " law of 
man" in their pulpits, as they were required to do by the King, either 
followed it with the reading of " the law of God," the Fourth Com- 
mandment, bidding their hearers choose whom they would serve, 
or they followed the reading with a sermon against the lawless 
Jaw, or they ignored it altogether ; but the amusements permitted 
were somewhat used, to the increasing demoralization of the people. 

Note 311 — 1641 a.d., Sale of beer or other strong drinks during 
hours of church service forbidden in colony ot New Netherlands, i.e., 
New York City. [Other laws about Sunday liquor selling : (315), 
(317), (328), (329), (332), (334), (337), (339), (340), (345), (346), (350), 

(355)-] 

Note 312 — 1643 A.D., New Haven colony enacted that ' Prophana- 
tion of the Lord's-day shall be punished by fine, imprisonment, or 
corporal punishment ; and, if proudly and with a high hand against 
the authority of God, with death." — Sabbath Essays (714), p. 263. 

Note 313 — 1644 A.D. , In Scotland, the "Six Sessions" prohibited 
walking on the streets after church service. [The next year, magis- 
trates and ministers were to go up and down the streets to cite such 



APPENDIX. 559 

persons for censure. In 1658 this duty was put on English soldiers, 
who were to lay hold on any whom they found before or after sermon 
" out of their houses or out of the church." See Hessey (707), p. 216.] 

Note 314 — 1648 A.D., First codification of the laws of the Massa- 
chusetts Bay Colony, in the framing of which Bellingham and Cotton 
had a large share. In the first draught of those laws by Mr. Cotton, 
among the crimes punishable with death was " Prophaning the Lord's- 
day in a careless or scornful neglect or contempt thereof." This pen- 
alty was erased by Winthrop, and it was " left to the discretion of the 
court to inflict other punishment short of death." — Sabbath Essays 
(714),/. 263. 

Note 315 — 1648 A.D., In the colony of New Netherlands (N. Y.), 
all tapping, fishing, hunting, trading, business, and other usual avoca- 
tions forbidden (819). 

Note 316 — 1653 a.d., " Book of Sports" was burned by the com- 
mon hangman, by order of the Long Parliament of the Common- 
wealth. 

Note 317 — 1657 A.D., In the colony of New Netherlands (N. Y.), 
ordinance provided that no person " of whatever rank or nation he 
may be," shall entertain company, sell liquor, perform any labor, 
transact business or go on pleasure parties, on Sundays, or during 
divine service. This law applied to the whole of the Sabbath (819). 

Note 318— 1661 a.d., Charles II issued a Sabbath law for Scot- 
land [still in force], ratifying former laws and forbidding especially 
" salmond fishing goeing of salt pans milnes or kills ; all hireing of 
shearers carieing of loads keeping of mercats or using any sorts of 
merchandice on the said day and all other prophanation thairof." 
The fines range from ten to " twenty pund Scots," " and if the partie 
offender be not able to pay the penalties forsaid then to be exemplarly 
punist in his bodie," etc. [In 1870 in the case of Bute vs. More (a 
confectioner arrested for trading on the Sabbath) in the Dundee High 
Court it was decided that this law of 1661 is not in dissuetude. — Re' 
port for 1883 of Glasgow Working Men s Sabbath Protection Association 
(798),/. 53. In 1837, in the case of Philips vs. Innes 4 CI. and F. 234, 
the House of Lords declared the business of shaving by a barber on 
Sunday was not" a work of necessity or mercy," which is the lan- 
guage of the Scotch law. The master was attempting to compel his 
apprentice to serve in the shop on Sunday till about 10 a.m., and the 
decision was reversing the judgment of the Scotch court, that the ap- 
prentice could not be required to do that which was unlawful to do on 
such a day. Lord Brougham, in delivering the decision of the Lords, 
said that men could provide themselves on Saturday with shaving as 
with food and clothing. This decision quoted in 1882 in Canada 
Court of Common Pleas, in case of Queen vs. Taylor and followed.] 

Note 319 — 1676 a.d,, " The unworkable act of Charles II" (as the 
Sunday Rest Association (801) call it) was enacted. 29th Car. II, c. 7. 
[It was, until 1776, the Sabbath law of the American colonies as a 
part of the British Empire, and is therefore the foundation of all sub- 
sequent American Sabbath laws, as it is still, with amendments, the 
law of England, Ireland and Wales] This lawiequired the execution 
of pre-existing laws for Sabbath observance, including compulsory 
church-going and other exercises of piety ; it prohibited all labor and 
business by persons over 14 years of age, except works of necessity 



560 



THE SABBATH FOR MAN. 



and charity — goods exposed for sale being forfeit also traveling for 
business purposes or by water, except by consent of a magistrate 
for some extraordinary occasion — those robbed while thus illegally 
traveling having no action for damages against the authorities. This 
law declared all legal processes served on Sunday void, except in cases 
of treason, felony and breach of the peace. The law declared that its 
prohibitions of work and trade did not apply to the preparing of food 
in homes, nor to the preparing and selling of food in inns and restau- 
rants, nor to the crying and selling of milk before nine in the morning 
or after four in the afternoon. 

Note 320 — Blackstone thus defends and summarizes the British 
Sabbath laws : " Profanation of the Lord's day, vulgarly (but improp- 
erly) called Sabbath-breaking, is a ninth offence against God and relig- 
ion, punished by the municipal law of England. For, besides the no- 
torious indecency and scandal of permitting any secular business to be 
publicly transacted on that day, in a country professing Christianitv. 
and the corruption of morals which usually follows its profanation, the 
keeping one day in the seven holy, as a time of relaxation and refresh- 
ment as well as for public worship, is of admirable service to a State, 
considered merely as a civil institution. It humanizes by the help of 
conversation and society the manners of the lower classes, which 
would otherwise degenerate into a sordid ferocity and savage selfish- 
ness of spirit ; it enables the industrious workman to pursue his occu- 
pation in the ensuing week with health and cheerfulness ; it imprints 
on the minds of the people that sense of their duty to God, so neces- 
sary to make them good citizens ; but which yet would be worn out 
and defaced by an unremitted continuance of labor without any stated 
times of recalling them to the worship of their Maker. And therefore 
the laws of King Athelstan forbade all merchandising on the Lord's- 
day, under very severe penalties. And by statute 27 Hen. VI. c. 5, no 
fair or market shall be held on the principal festivals, Good Friday, or 
any Sunday (except the four Sundays in harvest), on pain of forfeiting 
the goods exposed for sale. And since, by the statute I Gar. I. c. 1, 
no person shall assemble out of their own parishes, for any sport 
whatsoever upon this day ; nor, in their parishes shall use any bull or 
bear-baiting, interludes, plays or other unlazvful exercises, or pas- 
times ; on pain that every offender shall pay 3s. 4d. to the poor. 
This statute does not prohibit, but rather impliedly allows, any inno- 
cent recreation or amusement, within their respective parishes even 
on the Lord's-day, after Divine service is over. But by the statute 29 
Car. II. c. 7, no person is allowed to work on the Lord's-day or use 
any boat or barge or expose any goods to sale ; except meat in public 
houses, milk at certain hours, and works of necessity or charity, on 
forfeiture of 5s. Nor shall any drover, carrier, or the like, travel upon 
that day, under pain of twenty shillings. — Commentaries, Bk. iv. ch. 
iv (ix). 

Note J121 — [' ' The oft-quoted ' Blue Laws ' of Connecticut are a pure 
fiction, first published in London in 1781 by Samuel Peters in revenge 
for being driven from the colony on account of his obnoxious royalism. " 
— Johnson s Cyclopcedia, article on " Sunday." So much has been said 
ignorantlyof the " Puritanical Blue Laws of Connecticut"— even such 
a scholar as Hessey quoting them as genuine in his book on " Sunday" 
—revision of 1880, p. 213 — and Cox also in " Sabbath Laws and Sab- 



APPENDIX. 561 

bath Duties," p. 562, that it seems necessary to quote the " strictest 
Sabbath law ever on the statute books of Connecticut," as I have 
received it from one of her lawyers, with his statement that the 
alleged Conn, law forbidding a man to kiss his wife on the Sabbath, 
and much more of like import published as the " Blue Laws of Con- 
necticut" never existed. The early Sabbath laws of Conn, were less 
severe than the antecedent and contemporaneous British laws on which 
they were based in part.] The following is the full text of Connecti- 
cut's strictest Sabbath law, enacted 1688 a.d., which gave way to 
a better one in 1773 : " An act for the due Observation and Keeping 
the Sabbath, or Lord's-day ; and for Preventing and Punishing Disor- 
ders and Prophaneness on the Same. Be it enacted by the Governor, 
Council, and Representatives in General Court assembled, and by the 
authority of the same, That all, and every person and persons what- 
ever, shall, and they are hereby required on the Lord's-day carefully to 
apply themselves to duties of religion and piet) r , publicly and pri- 
vately : and that whatsoever person shall not duly attend the public 
worship of God on the Lord's-day, in some congregation by law 
allowed, unless hindered by sickness, or otherwise necessarily de- 
tained or hindered, shall incur the penalty of three shillings for every 
such offence, and being presented to authority for such neglect, shall 
be deemed guilty thereof, if such person shall not be able to prove to 
the satisfaction of such authority that he or she has attended to said 
worship. That whatever persons shall on the Lord's-day, under any 
pretence whatsoever, assemble themselves together in any of the pub- 
lic meetinghouses, provided in any town, parish, or society for the 
public worship of God, without the leave or allowance of the minister 
and congregation for- whose use it was provided, and be thereof con- 
vict, as aforesaid, every such person shall incur the penalty of ten shil- 
lings for every such offence. Nor shall any persons neglect the public 
worship of God in some lawful congregation, and form themselves 
into separate companies in private houses on penalty of ten shillings 
for every such offence each person shall be guilty of. That no trades- 
man, artificer, laborer or other person whatsoever, shall upon the land 
or water do, or exercise any labor, business or work of their ordinary 
callings, or of any kind whatsoever (works of necessity and mercy 
only excepted), nor use any game, sport, play, or recreation on the 
Lord's-day, or a day of public fasting or thanksgiving, or any part 
thereof, on pain that every person so offending shall for every offence 
forfeit the sum of ten shillings. That whatsoever person shall be 
guilty of any rude, profane or unlawful behavior on the Lord's-day, 
either in word or action, by clamorous discourse, or by shouting, hol- 
lowing, screaming, running, riding, dancing, jumping, blowing of 
horns ; or any other such like rude and unlawful words or actions in 
any house or place so near to, or in any public meeting-house for 
divine worship that those who meet there may be disturbed by such 
rude and profane behavior, and being thereof convict, shall incur the 
penalty of forty shillings for every such offence. That no traveler, 
drover, horse-courser, wagoner, carter, butcher, higler, or any of 
their servants, shall travel on that day, or any part thereof ; except by 
some adversity they are belated, and forced to lodge in the woods, 
wilderness, or highways the night before ; and in such case to travel 
no farther than to the next inn, or place of shelter on that day, upon 



562 



THE SABBATH FOR MAN. 



penalty of forfeiting the sum of twenty shillings. Nor shall any per- 
son go from his or her place of abode on the Lord's-day, unless to or 
from the public worship of God attended, or to be attended upon, by 
such person in some place allowed by law for that end ; or unless it 
be on some work or business of necessity, or mercy then to be done or 
attended upon, on the penalty of five shillings for every such offence. 
Nor shall any person or persons keep or stay at the outside of the 
meeting-house during the time of public worship (there being conven- 
ient room in the house), nor unnecessarily withdraw themselves from 
the public worship to go without doors, nor profane the time by play- 
ing or talking, on penalty of 'three shillings for every such offence. That 
if any heads of families, or single persons, boarders, or sojourners, or 
any young persons under the government of parents, guardians, or 
masters shall convene and meet together in company, or companies in 
the street, or elsewhere on the evening next before, or on the evening 
next following any public day of fast and be thereof convict, shall 
suffer the penalty of three shillings, or sit in the stocks not exceeding 
two hours. Always provided, This Act shall not be taken or con- 
strued to hinder the meetings of such persons upon any religious occa- 
sion. That no inn-holder, or other person keeping any public house 
of entertainment, shall entertain or suffer any of the inhabitants of the 
respective towns where they dwell, or others not being strangers or 
lodgers in such houses, to abide, or remain in their houses, backsides, 
gardens, orchards, fields, or any other of the dependences thereof, 
drinking, or idly spending their time on Saturday night after sunset, or 
on the Lord's-day, or in the evening following ; upon penalty that 
every person that shall be found so abiding, spending his time or 
drinking, shall forfeit the sum of five shillings. And that every 
tavern-keeper so entertaining or suffering the same shall forfeit and 
pay the like sum for every such offence he shall be guilty of. Pro- 
vided also, That all presentments, or informations against any person 
or persons for being guilty of any of the aforementioned offences be 
made within one month after the commission thereof. Be it further 
enacted by. the authority aforesaid, That no vessel shall depart out of 
any harbor, port, creek, or river within this colony on the Lord's-day, 
without the master thereof (upon some emergent, or extraordinary oc- 
casion) hath special order, or license from some magistrate, or justice 
of the peace under his hand so to do ; nor shall any vessel sail or pass 
by any town, parish or society lying on the great river called Con- 
necticut River, where the public worship of God is maintained ; nor 
weigh anchor within two miles of such place, unless to get nearer 
thereto on the Lord's-day, any time betwixt the morning light and the 
setting of the sun, on penalty that the master for every such offence 
shall forfeit the sum of thirty shillings. And, whereas it hath been 
the practice in some places in this colony to set up notifications on the 
Lord's-day for the warning of trainings and meetings about secular 
affairs, which evil practice to prevent : Be it further enacted by the 
authority aforesaid, That all such warnings and notifications which 
shall be made, set up or published on the Lord's-day, shall be deemed, 
and they are hereby declared, to be illegal, and of none effect. *■ ^d 
it shall be lawful for any person, and it is hereby declared to be the 
duty of the grand-jury-men, constables, and tithing-men in the several 
towns and societies or parishes in this government to pull down and 



APPENDIX. 563 

destroy every written or printed notification or proclamation of a 
meeting about secular affairs that shall be fixed upon the door, or any 
other part of any meeting-house for the worship of God, in this col- 
ony on the Lord's-day ; or on fast or thanksgiving days, contrary to 
this Act, and not suffer the same to abide there on such days. And 
every person who shall presume to set up or fix any such written or 
printed notifications, as above, on the Lord's-day, in order to be seen 
and read on said day by the people, contrary to this Act, shall forfeit 
and pay the sum of five shillings for every such offence. And the 
more effectually to enforce the execution of this Act, Be it further 
enacted by the authority aforesaid, That each town in this colony, at 
their annual town-meetings in December, shall choose two or mote 
tything-men in each parish or society for divine worship in such town, 
who shall be forthwith sworn to a faithful discharge of their office. 
That the grand-jury-men and the said tything-men and constables of 
each town shall carefully inspect the behavior of all persons on the 
Sabbath, or Eord's-day ; and especially between the meetings for 
Divine worship on said Day, whether in the place of such public meet- 
ing, or elsewhere : and due presentment make of any prophanation of 
the worship of God on the Lord's-day, or on any day of public fast or 
thanksgiving ; and of every breach of Sabbath which they or any of 
them shall see or discover any person to be guilty of to the next assist- 
ant or Justice of the Peace, who is hereby impowered to proceed 
therein according as the nature of the offence requires. That each 
grand-jury-man, tything-man or constable shall be allowed two shil- 
lings per diem for each day he spends in persecuting such offenders ; 
to be paid by the person offending, or the parent, guardian, or master 
of such person when he is under age ; and all fines imposed for the 
breach of this Act on minors shall be paid by their parents, guardians, 
or masters ; if any be otherwise such minors to be disposed of in ser- 
vice to answer the same. And upon refusal, or neglect of payment of 
such fines, and charges of persecution, the offender may be committed, 
unless he be a minor, in which case execution for the fine, and charge 
shall go forth against his parent, guardian or master after the expira- 
tion of one month next after such conviction of such minor, and not 
sooner. Provided, No person prosecuted on this Act shall be charged 
with more than for one person persecuting him for such offence. 
That whatsoever person shall be convicted of any prophanation of the 
Lord's-day, or of any disturbance of any congregation allowed for the 
worship of God, during the time of their assembling for or attending 
on such worship, and shall, being fined for such offence, neglect or 
refuse to pay the same, or present estate for that purpose, the couit, 
assistant, or justice before whom the conviction is had, may sentence 
such offender to be publicly whipt, not exceeding twenty stripes, re- 
spect being had to the nature and aggravation of the offence. But if 
any children or servants not of the age of discretion shall be con- 
victed of such prophanation or disturbance, they shall be punished 
therefor by their parents, guardians or masters giving them due 
correction in the presence of some officer, if the authority so appoint, 
and in no other way ; and if such parent, guardian, or master shall 
refuse or neglect to give such due correction, that every such parent, 
guardian or master shall incur the penalty of three shillings. And 
that no delinquent convict on this Act shall be allowed any appeal or 



564 THE SABBATH FOR MAN. 

review. And all and every assistant, Justice of the Peace, constable, 
grand-jury-man and tything-man are hereby required to take effectual 
care, and endeavor that this Act in all the particulars thereof be duly 
observed ; as also to restrain all persons from unnecessarily walking 
in the streets or fields, swimming in the water, keeping open their 
shops, or following their secular occasions or recreations in the even- 
ing preceding the Lord's-day, or on said day or evening following." 
[Dr. J. Hammond Trumbull, in a volume entitled, " The True Blue 
Laws of Connecticut and New Haven, and the False Blue Laws in- 
vented by the Rev. Samuel Peters," abundantly shows that " Connect- 
icut" (as the settlements in and around Hartford were called) and 
" New Haven" were at least a century in advance of England in the 
reform of penal legislation. See (94).] 

Note 322 — 1693 a.d., William and Mary relaxed law of 1676 as 
to hacks. 

Note 323—1695 a.d., " The General Assembly of the Colony of 
New York" passed a law entitled " an act against profanation of the 
Lord's-day called Sunday," which prohibits traveling (except persons 
going to church within twenty miles, physicians and the post), servile 
laboring and working, shooting, fishing, sporting, playing, horse- 
racing, hunting, frequenting tippling houses and the using of any other 
unlawful exercises, and pastimes upon the Lord's-day. This law was 
in force at the adoption of the Constitution of the State in 1777, and 
so continued until 1788. — Livingston 6° Smith's edition of the Colonial 
Laws, L. 23 (817). [For laws of N. J. at this period see Report of 
(805), 1884.] 

Note 324—1776 a.d., Washington's Army Order for Sabbath Ob- 
servance. See p. 76. 

Note 325 — 1699 a.d., William III and Mary relaxed law of 1676 
as to watermen, who were allowed to ply between Vaux Hall and 
Lime House — points above and below London Bridge. [For laws of 
Parliament of Scotland under this reign see Willison (921), p. xii.] 

Note 326 — 1790 A.D., France (in the Revolution) substituted a 
tenth-day holiday for the Sabbath, 17 Thermidor, An. VI., required 
the public offices, schools, workshops and stores to be closed, and 
prohibited all sales, except of eatables and medicines, and public labor, 
except in the country during seedtime and harvest. See pp. B3 , 102, 204. 

Note 327 — 1810 a.d., U, S. Congress passed first law requiring of 
postmasters the Sunday delivery of mail. See p. 272. [The agitation 
led to the first American Sabbath Convention in 1814. Others, 1828, 
1842, 1844, 1846, etc.] 

Note 32§— 1837 a.d., Sunday liquor-selling was first prohibited in 
Mass. 

Note 329—i839 a.d., First British law for the Sunday closing of 
liquor shops, passed, but for London only and to 1 p.m only. 

Note 330— 1840 a.d., First Sabbath Association in the U.S. or- 
ganized—the Philadelphia Sab. As. (806). 

Note 331 — 1840 a.d., A religious observance of the Sabbath was still 
required in Ga., Tenn., Ark., Mich., Vt., and S. C. (851). [This ele- 
ment has since 1840 been eliminated from the laws of all tnese states.] 

Note 332 — 1848 A.D., Law for Sunday morning closing of liquor 
shops enacted for all England. 



APPENDIX. 565 

Note 333— 1854 A.D., First action of Parliament in regard to Sunday 
opening of museums. Proposal defeated in the House of Commons 
by 237 to 48. 

Note 334 — 1854 A.D., Forbes-MacKenzie Act passed, requiring en- 
tire Sunday closing of liquor shops in Scotland. 

Note 335 — 1856 a.d., Sunday opening of museums again defeated 
in the House of Commons, 376 to 48. 

Note 336 — 1860 a.d., Sunday opening of museums debated in the 
British Parliament, but the proposal withdrawn and a resolution favor- 
ing opening on week-day evenings substituted. 

Note 337 — 1862 a.d., Forbes-MacKenzie Act amended to allow 
certain hotels to sell on Sunday to " travelers." — Report 0/(798), 1883, 
/. 41. President Lincoln's Army Order on Sabbath observance. 
See p. 76. 

Note 33§ — 1874 a.d., Sunday closing in England increased to leave 
only 6 and 7 hours opening. See Hessey (704). p. x. 

Note 339 — 1S76 a.d., Sunday adopted in Japan by the iollowing 
" Imperial Decree" : " Be it known that as regards the sixth day holi- 
days heretofore observed, it is decreed that, from the coming fourth 
month the Sundays shall be observed as holidays." See p. 2 8 . 

Note 340 — 1878 a.d., Sunday closing of liquor shops enacted for 
Ireland except five cities. 

Note 341 — 1878 A.D. , Prussia repealed law of 1869 which prohibited 
Sunday labor except in works of necessity, and put in its place a law 
saying that work-people should not be " compelled " to work on Sun- 
day, except in those industries which require continuous labor. 
About all the legal protection that is now given to the Sabbath is the 
law closing shops at the time of morning service and a law voiding 
Sunday contracts. [Saxony forbids " noisy work" on Sunday.] 

Note 342 — Lord Thurlow's motion in House of Lords for Sunday 
opening of museums defeated by vote of 76 to 59. 

Note 343 — 1880 a.d., France repealed the law of 1814, which en- 
joined on Sunday the closing of shops, and, during mass hours, of 
restaurants, and which interdicted common labor. See pp. 53 , 102, i 47 . 
Unrepealed laws still require that public offices, the Bourse, etc., shall 
be closed, and that no notary may act officially. Payment for a note 
may not be demanded on Sunday, though a note given on Sunday is 
good. 

Note 344 — 1881 a.d., Lord Dunraven's motion in House of Lords 
for Sunday opening of museums defeated by vote of 41 to 34. 

Note 345 — 1882 a.d., Entire Sunday closing of liquor shops enacted 
for Wales. 

Note 346—1882 A.D., Parliament passed law for Scotland forbid 
ding saie of liquors on the Sabbath on steamboats. As a result only 
one excursion steamer plied on the Clyde in 1883. Before this law it 
was said in Scotland that " one could see Hell on the Sunday boat." 

Note 347—1882 a.d., Cal. repealed its Sabbath laws. See (358). 

Note 348 — 1883 a.d., New York Sabbath law seriously weakened 
by amendments. See (381). 

Note 349— Sunday opening of museums defeated a third time in 
the House of Lords by a vote of 91 to 67. 

Note 350— Sabbath laws of U. S., 1892. See my " Civil Sabbath-" 
35 cts., also "Sabbath Reform," Chap. VIII. 



566 



THE SABBATH FOR MAN. 



Sabbath Reform, 1885-92,-BY Years. 351— Year 1885. This 
was pre-eminently a literature year. No treatise in defence of the 
Christian Sabbath view had appeared since Gilfillan's in 1862— only 
pamphlets and collections of fragmentary addresses and essays. But 
Hessey's attack, in England, upon this view, and a convention in 
New England whose able "Sabbath Essays" were published by Mr. 
Will C. Wood, of the Massachusetts Sabbath Committee, and the ad- 
mirable papers and pamphlets sent out by Rev. Yates Hickey, of the 
International Sabbath Association, together with the selection of the 
Sabbath as the subject for the Fletcher $500 prize and the Green $1000 
prize, caused the publication in 1885-86 of a dozen treatises on the 
Sabbath — see note (976) — by authors of almost as many denomina- 
tions, residing in England, Scotland, Ireland, and every section of the 
United States. (See my "Sabbath Reform," Ch. I.) These books in 
turn promoted discussion in periodicals and pulpits, and so gave a 
new impetus to Sabbath Reform that has been felt ever since. 
352— Years 1886-87. The chief fact to be noted in regard to these 
two years is the industrious gathering of petitions to Congress for a 
law against Sunday work in the nation's military and mail service, in 
interstate commerce, and in the District of Columbia and the Territo- 
ries. Rev. Yates Hickey had previously prepared a petition to Con- 
gress against Sunday parades and Sunday mails, and a separate peti- 
tion to railroad managers against Sunday trains, but had found little 
encouragement. The writer, believing that Congress alone could 
effectually stop Sunday trains, combined the two petitions, and added 
the Territories, making a fourfold petition to Congress, as shown 
above. The work of marshalling petitioners, however, during these 
two years, was done chiefly by Mrs. J. C. Bateham, the newly ap- 
pointed Superintendent of the Sabbath Observance Department of 
the W. C. T. U., and her lieutenants all over the land. She was ably 
re enforced by Hon. Geo. P. Lord, Secretary of the Illinois Sabbath 
Association, who at great cost of time and money circulated petitions 
similar to those of Mr. Hickey, all unconscious that any one else was 
engaged in a similar work. He sent the petitions to forty thousand 
pastors, not one fortieth of whom showed confidence enough in the 
needed reform to secure and return signatures — partly, perhaps, because 
"another collection" from their churches was also suggested. During 
1887, the labor unions of New York City urgently appealed to Mayor 
Hewitt for the enforcement of the law against Sunday work, in pro- 
tection of the clerks. In connection with the enforcement thus in- 
troduced Mayor Hewitt wrote this best of replies to the Jews' objec- 
tions to the law. The letter was addressed to I. P. Solomon, editor 
of the Hebrew Standard : " As you very well know, I do not make the 
laws, but I am sworn to see them executed. The Sunday law has 
been the subject of judicial construction, and it has been decided that 
it is based not upon religious principle, but upon public policy, and 
that it is to be observed by all citizens without regard to condition or 
religious belief. It does not deny to any portion of our citizens the 
right to observe the Sabbath day, and it does not compel any of them 
to do so. It merely provides that one day in seven shall be a day of rest; 
and inasmuch as that day cannot be made to suit everybody, a day 
is selected which suits the majority. Doubtless this inflicts a hard- 
ship on the minority ; but, under our theory of government, is is a 



APPENDIX. 567 

hardship which cannot be avoided. If you can suggest any method 
by which the law may be amended so as to relieve citizens of the 
Jewish persuasion from the practical hardship of the existing law 
without destroying the very object for which the law is passed, it will 
receive my hearty support. I notice that you protest against the arrest 
of ' inoffending citizens ' who conscientiously observe the seventh day, 
and the placing of them ' in cells filled with the vilest of the vile. ' 
It seems to me that you beg the whole question when you use the 
words ' inoffending citizens.' The simple fact is that they violate the 
law, and the police have no discretion whatever as between transgres- 
sors, but must take them all to the same tribunal and punish them in 
the same way. The remedy is for those citizens whom you regard as 
inoffending to obey the law, which will give them immunity from 
arrest. I can assure you in conclusion that I have a great respect for 
the rights of conscience ; but if the doctrine were once admitted that 
the law is to give way to every man who puts in the plea of con- 
science, the law would become a nullity." 

353— Year 1888. This year was one of national awakening in 
this reform, due chiefly to the presentation of the two-million peti- 
tion to Congress on April 6, and the ten-million petition on Decem- 
ber 11, with public and published hearings in each case before the 
Committee on Education and Labor, accompanied, on the second 
occasion, by the organization of the American Sabbath Union. At 
the April hearing, Mrs. J. C. Bateham, the acknowledged leader in 
the petitioning, called on the writer to act as master of ceremonies 
for the petitioners and make the main argument. Parts of that argu- 
ment are given on p. 350 f. A '" statement" by Mrs. Bateham was 
also read, and brief addresses were made by Rev. T. A. Fernley, Rev. 
G. P. Nice, Rev. Yates Hickey, all secretaries of Sabbath associ- 
ations ; also by Rev. George Elliott, and Mrs. Charles St. John. 
Earlier in the year, the writer had taken steps to secure a national 
union of the various Sabbath associations and Christian denomi- 
nations for the defense of the Sabbath. He sent out a petition, to 
which all the active secretaries (save one) of such associations, and a 
few other leaders of religion and reform affixed their names, asking 
the General Conference of the Methodist Church to appoint official 
members of a " National Sabbath Committee," and ask other 
ecclesiastical bodies to do the same. The Conference did so prompt- 
ly, and the Baptist Home Missionary Convention, the Northern Pres- 
byterian Assembly and the Reformed (Dutch) Synod likewise 
appointed official members of the Committee at once, followed later 
by United Presbyterian Assembly, the Southern Presbyterian 
Assembly, the Cumberland Presbyterian Assembly, the Reformed 
Presbyterian Assembly, and the Lutheran General Synod. An at- 
tempt has been made to wrest the honor of founding this National 
Sabbath Committee, since named the American Sabbath Union. It 
is claimed that a sporadic meeting held in New York City in the 
previous year, for the formation of a" Fourth Commandment Com- 
mittee" for New York, which failed even to accomplish that, was the 
real cradle of the national union. The only way in which that meet- 
ing could possibly have had any influence upon the origin of the 
national union would have been by its effect upon the writer's mind, 
for there was in the meeting no hint whatever of anything but a pure- 



5 68 



THE SABBATH FOR MAN. 



iy local committee to be composed of persons in New York and 
vicinity, such a committee as already existed in New York, Boston, 
and Chicago. It was the union of " personal liberty leagues" in the 
attack upon the Sabbath that really suggested the idea of a like union 
in its defense to the one who alone wrote and circulated the origi- 
nating petition. A temporary organization having been previously 
made in the parlors of Col. E. F. Shepard, of New York, the Amer- 
ican Sabbath Union was permanently organized in Washington on 
Dec. 9-1 1, 1888. Col. Shepard was made President, Rev. J. H. 
Knowles, General Secretary. (The writer was shortly afterward made 
Field Secretary.) With the convention was combined another pres- 
entation of petitions, and another and more extended hearing. The 
petitions had been classified, those for each house of Congress from 
each State divided in two bundles and pasted by the Y. W. C. T. U. 
in New York City, and the W. C. T, U. of Washington, at the 
writer's suggestion, on red cloth, which in great red rolls were laid as 
danger signals on the desks of senators and representatives,, on a 
selected morning, and through the reporters' gallery thus attracted the 
attention of the whole country as well as of Congress. The petitions, 
some of them endorsed by vote by churches and other organizations, 
some of them made up of single signatures, were estimated to repre- 
sent ten millions of our people. The petitions of the Spring not 
having represented labor organizations, at the suggestion of Senator 
Blair the writer visited such organizations — the Central Labor Union 
and Letter Carriers' Association of New York City, the International 
Convention of the Brotherhood of Locomotive Engineers and the 
International Assembly of the Knights of Labor, all of which unani- 
mously endorsed the petition to Congress to stop Sunday work to the 
full extent of its power. This petition, since increased, probably 
represents more petitioners than any other the world has ever seen. 
The hearing in this case was not on the petition, but on the bill 
prompted by it, known as the " Blair Sunday Rest Bill" (subsequent- 
ly modified, see p. 122 of my " Civil Sabbath"). At this hearing ad- 
dresses were made by the writer, who was again invited to take 
charge of the exercises so far as the petitioners were concerned; also 
by Mrs. J. C. Bateham, of the W. C. T. U., Gen. A. S. Diven of 
Elmira, ex- Vice-President of Erie R. R., Rev. T. P. Stevenson, 
D.D., of the National Reform Association, Rev. F. W.Conrad, D.D., 
of the Lutheran Observer, Rev. C. H. Payne, D.D., and Mr. J. N. 
Stearns, of New York, Prof. D. B. Wilson, of Pittsburgh, Rev. 
George Elliott, D.D., Rev. Byron Sunderland, D.D., of Washing- 
ton, and Rev. Herrick Johnson, D.D., of Chicago. This time the 
speeches were not all on one side — indeed, the opposition took much 
the largest part of the six hours through which the arguments were 
prolonged : Rev. A. II. Lewis, D.D., speaking for the Seventh Day 
Baptists ; Mr. John B. Wolff for the National Secular League ; Louis 
Schade for the Liquor-Dealers ; and Rev. Stephen M. Haskell and 
Prof. A. T. Jones for the Seventh-Day Adventists, the latter making 
the longest argument of all, which, however, was riddled through 
and through by the cross-questioning of Senator Blair, who presided. 
The Associated Press sent out a two-column report of the very inter- 
esting conflict, and it was published by Congress — 42,000 copies, 
because of popular demand — in an octavo volume of 149 pages. See 



APPENDIX. 569 

note (985). The great petition, the hearing, and the convention to- 
gether made a profound impression on both the friends and foes of 
the Sabbath, from sea to sea, and initiated a new era of Sabbath re- 
form work. 

354 — Year 1889. The Sabbath reform work of this year was 
chiefly lecturing and organization. The writer, as Field Secretary of 
the American Sabbath Union, made two extended tours through the 
South, and one across the continent and back, organizing about one 
half the States and Territories, and some counties and cities, as auxil- 
iaries of the Union. (Previously only Maryland^ New Jersey, Illinois, 
and Iowa had living State organizations — those of Iowa and Illinois 
having been formed in 1888 — and only New York, Philadelphia, 
Chicago, and Binghamton had effective local organizations.) Of 
the organizations formed in 1889, the two half State auxiliaries in 
California, and the Western Pennsylvania, Colorado, and Ohio auxil- 
iaries have done the best work. The author's experience has led him 
to the conviction that except where there is to be a paid secretary, 
it is almost useless to organize States. Pastors can, however, work 
local Rest Day Leagues, and such organizations have yielded excel- 
lent results whenever one or two persons could be found for officers 
who would put their hearts and their leisure into this local work. 
Rev. J. P. Mills during this year held numerous meetings in Ohio as 
its efficient State Secretary, and Mrs, Bateham kept the fires of in- 
terest burning all over the land by the industrious circulation, through 
the W. C. T. U., of her Sabbath reform leaflets. Rev. J. H. Knowles 
was re-enforced in his work for the American Sabbath Union by the 
election of Rev. W. J. R, Taylor, D.D., as Corresponding Secretary, 
which office he occupied until his death in 1891. 

355 — Years 1890-92. The author, in the spring of 1890, in order 
to be free to speak and write for Sabbath reform in all parts of the 
land, resigned his new position as Publication Secretary of the Amer- 
ican Sabbath Union, which, as interpreted by some of his fellow- 
officers, would confine him chiefly to New York City and Washington, 
and made another transcontinental lecture trip, working chiefly with 
Rev. Edward Thomson, D.D., and Judge J. W. Cochrane in the 
campaign against Sunday saloons in Southern California, which has 
since been crowned with success. Returning he shared in the rejoic- 
ing of Denver over a like victory which he had helped to inaugurate 
during the previous year. At the American Sabbath Union's Annual 
Convention for 1891, the writer, having frankly published his purpose 
in advance, made an effort to change its constitution and administra- 
tion, but the small and short convention, by majority vote, decided 
otherwise, and the writer accepted the situation and continued his 
peaceful co-operation with the auxiliaries in all parts of the land. 
During 1890, the call was sent out for petitions against Sunday open- 
ing of the World's Fair. In the spring of 1891, nearly all the pastors 
of the country" were supplied with petition blanks, at great cost, by 
the Columbian Sunday Association, of Chicago, and again later by 
the American Sabbath Union, besides which many thousands were 
sent out by the W. C. T. U. and by the Y. P. S. C. E. and by the 
writer and by the religious papers, some of these petitions being 
addressed to Congress and some to the Commission ; but in spite of 
all these bugle calls, the report was, at the beginning of 1892, with 



570 THE SABBATH FOR MAN. 

the decision likeiy to be made by the Commission in April or by Con- 
gress sooner, that only 2163 petitions had been received in Chicago, 
showing that most of the pastors had not been heard from — had failed 
to have petitions endorsed or failed to have them forwarded after 
endorsement. One of the most impressive petitions was that of the 
Farmers' Alliance, which deserves reporting, if only to emphasize the 
high ground on which it is based : " We, the National Farmers' Alli- 
ance of America, believing that obedience and veneration for the laws 
of God are the conserving and saving force of human government, 
do hereby respectfully request that the directors of the great National 
Fair, to be held in 1892, do not desecrate the American Sabbath by 
keeping open the gates of the same on the Lord's Day." 

Heavy blows against Sunday opening were struck by the Independent 
(New York) in a series of symposiums on the subject. One of these, 
from bishops of the various denominations, showed that the Churches 
were nearly a unit in opposing Sunday opening. One half the Roman 
Catholic archbishops were on each side. A minority only of the Epis- 
copal bishops were for opening, and one African Methodist bishop. 
(This, with the declarations of assemblies and synods, showed the 
churches nearly solid in resistance to the proposal. In two or more 
instances Universalist and Unitarian conventions voted for open- 
ing.) Another symposium from members of the two houses of Con- 
gress, cabinet officers and governors, showed a majority of these public 
officers to be against the opening. 

Another impressive movement by the opponents of Sunday open- 
ing was the special hearing before the Columbian Commission in 
Chicago, on Sept. 3, 1891, arranged by the American Sabbath Union 
and Columbian Sunday Association jointly, at which addresses were 
made by Col. E. F. Shepard, Rev. Dr. Francis L. Patton, Gen. O. O. 
Howard, President S. F. Scovil, Mr. E. F. Cragin, Rev. T. A. Fern- 
ley, Mr. L. S. Coffin, and Mrs. M. B. Carse. The telegraph carried 
a description of the meeting and a summary of the arguments to every 
corner of the country, and so drew out editorials {pro and con) and 
sermons without number, and also promoted petitioning, although a 
majority of the petitions adopted, it would seem, through ignorance 
or negligence, were never properly forwarded. The petition which 
the writer sent out in 1891-92 included two other subjects, and was 
as follows : Resolved, that the officers of this meeting be authorized 
to sign and forward, in our behalf, with statement as to time and 
place and numbers voting, the following petition in ten duplicates, to 
the parties addressed (names sent on application) : To the United 
States Senate and House of Representatives, Washington, D.C. ; the 
Columbian Commission and Directory, Chicago ; the Commissioners 
and Lady Managers and their alternates : We earnestly petition you 
to do your part to close the World's Fair on the Sabbath in accord- 
ance with the law of God, the rights of man, and the precedents of 
our American history. We also petition you to do your part to pre- 
vent our nation from becoming a rumscller to the world by liquor 
selling in our national exposition. We also petition you to do your 
part to have the art gallery managed according to the American Stand- 
ard of purity in art. See (991.) The record of 1885-89 will be found 
more complete in my "Civil Sabbath" (35 .cts.), and that of 1896 in 
my " Sabbath Reform" (25 cts.). The record following, by States 



APPENDIX. 571 

is fullest in regard to 189T. Sunday papers, 1883, 1890. See (998). 
Sabbath Reform, 1885-92, by States : 356 — Alabama. Held 
meetings in Montgomery and Mobile, but effected no organization. 
Law forbids labor, opening of shops, and gaming, but unjustly permits 
Sunday trains and other forms of transportation. A newspaper item 
in 1891 reported from Selma the horrible hardship that on the Sabbath : 
" Nothing can be bought but necessary medicines." 357 — Alaska. 
No Sabbath law, through neglect of Congress. 358 — Arizona. 
Enacted first Sabbath law, 1889. See "Civil Sabbath," p. 114. Spoke 
at Flagstaff. 359— Arkansas. One of the best Sabbath laws, 
which forbids even " opening" of liquor-shops, and is especially clear 
in its exception for Saturday-keepers who may labor but not traffic 
on the Lord's day. Held meetings at Little Rock, and local organi- 
zation was enrolled. 360 — California. No Sabbath law, but 
earnest efforts made to secure one by the two half State Sabbath 
Associations organized by the writer in 1889. Held meetings in 
San Francisco, Sacramento, San Jose, Fresno, Santa Barbara, San 
Bernardino, Santa Ana, Riverside, San Diego, Truckee, Los Angeles. 
By a long campaign, referred to elsewhere, Sunday saloons were sup- 
pressed by local ordinance in Los Angeles, and then they surrendered 
in nearly all the other cities of Southern California. 361 — Colo- 
rado. Very imperfect law, which forbids labor and shows to the 
disturbance of others, and the keeping open of a gaming or tippling 
house. Organized State Sabbath Association in 1889, at whose first 
public meeting in Denver, the Citizens' Committee was appointed, 
through which, aided by the Rocky Mountain AVwjandthe W.C.T. U., 
the saloons were closed during its first year. Meetings held also at 
Colorado Springs, Manitou, Pueblo, and Canon City, followed by 
county or local organization ; also, later, in Trinidad, Boulder and 
Greeley. 362 — Connecticut. Law has been twice changed as 
to Sunday trains. As a result of a three years' agitation, started by 
the State Congregational Association, with which other churches 
joined, Sunday trains were forbidden between 10.30 a.m. and 3 p.m., 
outside of which hours mail trains and such other trains as the rail- 
road Commissioners might deem " necessary" were permitted; under 
which plea they allowed only trains for transportation of fresh milk 
and the fresh scandal of Sunday papers. Ten thousand railroad men 
were thus released from Sunday work. All handling of freight was 
prohibited, but in 1889 the Commissioners were allowed to suspend 
this law up to 8 a.m., whenever they saw " necessity." The law 
very unwisely allows Saturday-keepers, not only to " labor," but also 
to do " business," under which even manufactories run in some cases 
the employees not being Saturday-keepers. Interesting movements 
for the restriction of Sunday traffic were recorded in 1891 in several 
Connecticut cities, the barbers having previously secured emancipa- 
tion from Sunday slavery by their own efforts in the chief cities of the 
State. In Hartford many Italians had kept open their fruit-shops on 
the Sabbath, to the injury of others in the same trade who observed 
the law, which the latter asked to have enforced. It was done, where- 
upon the Italians urged that they had as much right to sell fruit as the 
druggists to sell soda, and cigars, and confectionery, and petitioned 
accordingly that the druggists should be prosecuted ; and they were 
compelled to cease the unlawful part of their Sunday traffic. Milk 



572 THE SABBATH FOR MAN. 

wagons were allowed, and in a section of the city occupied by the 
poor, the police permitted Sunday morning sales of meat and groce- 
ries. A few weeks later, fruit-stores were required to cease their Sun- 
day traffic in Ansonia. About the same time in Danbury the grocers 
and butchers and their friends petitioned for the closing of markets 
from sunrise to sunset. New Haven felt the agitation to the extent 
of making some arrests, and the pulpits protested against the "sacred 
concerts," a sample one of which ended its program thus : " No. 10, 
Sitting Bull's Dream, Doxology." Held meetings at Bridgeport, 
but formed no Sabbath organization. 363 — Delaware. Held 
meetings at Wilmington. No living organization. We note for 1890 
the arrest and punishment of a prominent citizen of Wilmington, who 
persisted, in spite of warning, in selling cigars and candies to children 
on their way to Sabbath-school, as if there were not enough embezzlers 
already. 364— District of Columbia. Held meetings in nearly 
all of the leading churches of Washington, supported by an able local 
committee. Present and proposed law described elsewhere. 365 
— Florida. In 1889 held meetings in Jacksonville, Tallahasse, and 
Pensacola, but formed no organizations. The law unwisely allows 
"comforts and necessaries" to be sold, "without keeping open 
doors," in cases of " emergency." 366 — Qeorg'ia. Held meet- 
ings in Atlanta, Augusta, and Savannah. In the latter city, pastors 
made a battle for their right to forbid the copying of their Sunday 
notices from the Saturday edition of the daily papers into the Sunday 
editions, refusing all notices unless this right was respected. There 
was a wholesome excitement in Atlanta in 1891, when the mayor is- 
sued a permit for the mending of the streets to be continued on the 
Sabbath. The preachers, including the mayor's own pastor, opened 
a cannonade of condemnation, and no doubt strengthened public 
opinion on the right side. On March 21, 1891, Judge Clark, of Atlan- 
ta, in a suit of G. P. Rowell & Co. against the Walter Taylor Drug 
Co., decided that a bill for advertising in Sunday papers could not be 
collected, as such papers are illegal. 367 — Idaho. Held meetings 
in 1890 at Boise, which, with a population of only three thousand, 
subscribed nearly two hundred dollars to sow the new State with Sab- 
bath reform literature, in order to reap a Sabbath law. 368 — Il- 
linois. Law has same faults as those of Colorado. The Illinois Sab- 
bath Association, organized in 1888, sent to Washington that year 
more petitions than any other State. See note (352). Held meetings 
in Chicago, Galena, Galesburg, Monmouth, Alton, East St. Louis, 
Marissa, Chester, Coulterville, Oakdale, Rock Island, Centralia, 
Cairo, and organized local Rest-Day Leagues in all except Chicago. 
In Chicago, in 1888, a significant exhibition of the tendencies of the 
holiday Sunday to ever-increasing toil was made in a movement to 
secure from the State Legislature a stricter law against opening shops 
and stores on the Sabbath, in which the Knights of Labor assemblies 
and labor unions of clerks, barbers, butchers, and other trades joined 
with the Sabbath Committee, Rev. J. L. Withrow, D.D., Chairman, 
in mass-meetings and other forms of agitation. Scandinavians, 
Germans of the better sort,, and other foreigners, Catholic and Prot- 
estant, united in this movement, that called specifically for the " Sun- 
day closing" of saloons, as well as other places of toil and traffic. Will- 
iam Niestadt was the leader of this agitation, which deserved but 



Appendix. 573 

did not achieve success. In 1890, Chicago became the headquarters 
of the American Sabbath Union's Fourth District, Rev. J. P. Mills, 
District Secretary. He was also for a while employed as the execu- 
tive officer of the Columbian Sunday Association, organized in 1890 
to protect and promote the interests of the Sabbath, in connection 
with the World's Fair of 1893. A Ministerial Committee for the same 
purpose was organized, with Professor Herrick Johnson, D.D., as 
Chairman. 369 — Indiana. Held meetings in Indianapolis, Green- 
castle, Fort Wayne, Ray, with good enrollments of members in each 
place. District Secretary Mills organized a State Association in 1891. 
Supreme Court in 1890 decided that steamboats on the Ohio cannot 
escape, by any plea of interstate commerce, from the penalty of vio- 
lating the Sabbath law in carrying Sunday picnics. 370 — Iowa. 
State Sabbath Association organized in 1888. Has held annual 
meeting yearly since. The writer invited to spend a few weeks in 
the State as Honorary Secretary of State Association, to plow the 
State with addresses, and sow it with literature, and organize Rest- 
Day Leagues as harvesters. Did so in Sioux City, Fort Dodge, 
Cresco, Waterloo, Waverly, Manchester, Middle Spring, Davenport, 
Clinton, Keokuk, Tipton, Morning Sun, Cedar Rapids, Albia, 
Clarinda, Ottumwa, Knoxville, Winfield, Wapello, Pleasantville, 
Grinnell, Hopkinton, Colfax, Villisca, Marshalltown, Des Moines. 
A contest of one barber against all the other barbers in Sioux City, 
the one favoring Sunday opening, was ended by a police (in)justice, 
who absurdly decided that in a city of that size Sunday shaving was 
a " necessity." The law of Iowa is defective in not forbidding Sun- 
day shows and theatricals. The Corn Palace at Sioux City and the 
State Fair at Des Moines have both opened their shows, in part, on 
the Sabbath. Theaters are not forbidden except under the two gen- 
eral terms of "labor," " buying or selling." 371 — Kan$a§. Or- 
ganized a State Sabbath Association at Wichita in 1889, but the Nom- 
inating Committee selected absentees for the two chief offices and so 
killed the society at its birth. Held meetings under auspices of pas- 
tors' associations in 1890 in Leavenworth, Lawrence, Salina, Newton, 
and Hutchinson. 372 — Kentucky. Law defective, especially in 
allowing too much power to the local (mis)government of cities. In 
1891, at Frankfort, the Court of Appeals affirmed judgment of $900 
by County Court against the L. & N. R. R., for repairing its track on 
the Sabbath, declaring that extraordinary repairs in case of accident, 
or to prevent accident, might be allowable, but not ordinary repairs. 
The Supreme Court of the State once decided that Sunday trains are 
a "necessity." Heartily welcomed to Louisville in 1889. In 1890, 
on invitation of the State Sabbath Union, organized two years 
before, spoke at the Lexington Chautauqua and reorganized the 
society into a State auxiliary of the American Sabbath Union. 
373— Louisiana. The new law of this State, which up to 1887, 
had none, is a confession that the holiday Sunday is a burden. 
About all the good it can do is to warn other States not to 
get into the slough of Sabbathless toil by following the will-o'-the- 
wisp of Sunday amusements. This new law requires "all shops, 
saloons, and places. of public business to be closed at twelve o'clock 
Saturday night, and remain closed continuously for twenty-four hours, 
during which time all business in them is declared illegal. From its 



574 THE SABBATH FOR MAN. 

operations are excepted all newspaper offices, printing offices, book- 
stores, drug-stores, apothecary shops, undertaker shops, public and 
private markets, bakeries, dairies, livery stables, railroads, whether 
steam or horse, hotels, boarding-houses, steamboats, and other vessels, 
warehouses for receiving and forwarding freight, telegraph offices, and 
theaters, and other places of amusement." If the reformed Sunday 
at New Orleans leaves so many at work seven days in the week, what 
must it have been before it turned over the new leaf ! In 1890, the 
Lottery Legislature repealed the law so far as New Orleans is con- 
cerned, but the same noble Governor Nichols, who vetoed the Lottery 
bill, vetoed this also, and a New Orleans grand jury called on the 
mayor to enforce the rescued law. In 1889, on a second visit to New 
Orleans, organized a State auxiliary of the American Sabbath Union, 
with all races and all parties represented. 374 — Maine. Neither 
this nor any other New England State formed any State Sabbath or- 
ganization, or made any adequate effort to check the toboggan slide 
of the New England Sabbath in the years 1885-90, when so much was 
being done in other States. The Associated Press hinted at some en- 
forcement of law in 1890 in Biddeford. 375— Maryland. Its . 
Supreme Court in 1890 gave a most valuable legal decision — namely, 
that professional baseball-playing for salary on the Sabbath, before 
persons who pay to see it, is " work" or " labor" in the meaning of 
the law, and as such unlawful. In the fall of 1891, the Grand Jury 
called for a more vigorous enforcement of the Sabbath laws, and the 
police proceeded to enforce the law, not too strictly, but in a manner 
intended to make the law obnoxious. The Maryland Sabbath Asso- 
ciation and the Pastors' Association sent out an address commending 
the right thing done, but condemning the wrong way it was done. 
The enforcement was accordingly relaxed, but relaxed too much, and 
while liquors and tobacco were still forbidden, the police allowed 
Sunday sales of soda-water, bread, ice-cream, cake, newspapers, and 
postage-stamps, all of which had been previously and properly sup- 
pressed. Another Baltimore movement of a few years earlier is 
worthy of note — namely, the effort of the Undertakers' Association and 
the Carriage Drivers' Association to prevent Sunday funerals, except 
in cases of necessity. In 1892 this movement was renewed from 
the clerical side. Maryland Sabbath Association was organized in 
1877. Aided its work by repeated meetings in Baltimore, which is 
one of the best Sabbath-keepers among our great cities. Cardinal 
Gibbons refused to be honored by a Sunday procession, so locally, 
as well as nationally, giving his influence for a quiet Sabbath. 376 
— Ma§saeliusetts. This State, once at the head in moral reforms, 
moved in 1888 to a place near the foot by making its law sanction a 
score of things the State had previously punished as Sabbath break- 
ing — permitting Sunday trains, Sunday boats, and Sunday newspapers, 
for instance, and so leaving itself no right to prohibit any other work 
for gain. Held meetings in Worcester, Boston, Taunton, Mansfield, 
North Easton, and presented this reform at Martha's Vineyard and 
at the Moody Conference in Northfield. In 1890 a Sabbath Commit- 
tee, Rev. Reun Thomas, D.D., Chairman, sent out a printed appeal 
to friends of the Sabbath in the State. In 1891, the New England 
District Secretary of the American Sabbath Union, Rev. L. R. Dunn, 
D.D., organized at Boston a State auxiliary. In 1891 Constable 






APPENDIX. 575 

Delano, of Fairhaven, made himself a reputation for eccentricity by 
keeping his oath in the enforcement of the Sabbath laws against Sun- 
day clam-bakes. The restful New England Sabbath of Andover 
being invaded by Sunday excursionists from Lawrence through a new 
electric street-car line, was the occasion of earnest protests. A 
Bakers' Assembly in Boston petitioned the Legislature for protection 
against Sunday work. The Boston Branch of United Garment 
Workers appointed a committee to prosecute, on behalf of the union, 
more than thirty contractors who operated their shops on the Sab- 
bath. Early in 1892 it was reported that the Sabbath law was Deing 
vigorously enforced in Fall River. In the year 1890, during the 
summer, the Congregationalist, of Boston, took a census of church 
attendance in eleven wards of that city on the same Sabbath. Out 
of a population of 172,441, there was an attendance of 71,069. 
Of this number, 21,576 were Protestants, 49,311 Catholic, and 
182 Jewish. On the same Sabbath it found that about 40,000 
people went to the suburbs, and 350,000 people traveled on the 
street cars. 877 — Michigan. This State, unlike most others, 
allows Saturday-keepers not only to do Sunday work, but also 
business, so involving others. The State has manifestly been 
greatly befogged and benumbed by the small but very active de- 
nomination of Seventh-Day Adventists that have filled the State 
with their sophistries, while, on the other hand, the friends of 
the Christian Sabbath hav^ neither organized as a State or locally to 
any considerable extent, to antidote this poison, nor even distributed 
literature. Even Evangelical ministers helped to swell their petition 
of a quarter of a million or thereabouts, sent to Washington from this 
State against the proposed National Sabbath law. The State Y. M. 
C. A. in 1890, excluded these people from "active membership" as 
unevangelical. If there were no other divergences from evangelical 
faith — -as there are many — a Church whose chief end is to foment 
strife as to the Christian Sabbath should not be allowed to use the 
Y. M. C. A. as a hill-top on which to plant its guns to attack the 
worship of the churches that maintain these associations. Held 
Meetings in Detroit, Hillsdale, and Reading, and organized small Rest- 
Day Leagues in two last-named places. 37§— Minnesota. In 
1889 organized a State auxiliary of the American Sabbath Union at 
Minneapolis, with Rev. D. J. Burrell, D.D., as President, and Rev. 
S. L. B. Speare as Secretary. Under its auspices held meetings at 
St. Paul, Mankato, Faribault, Waseca, Austin, Rochester, Owatoma, 
Brainerd, Moorhead, Duluth, and Minneapolis, and organized a Rest- 
Day League in each place. The pastors of Minneapolis made a joint 
attack on the Sunday newspaper, and those of St. Paul upon Sunday 
baseball. Though the evils were not destroyed, no doubt the con- 
sciences of many were quickened. Sunday baseball was discontinued 
in Minneapolis through the influence mainly of the owner of the 
grounds. In 1891-92, Rev. D. E. Wells and others, in co-operation 
with a Law-Enforcement League and a Rest-Day League defeated a 
plan to repeal the city ordinance against Sunday saloons, which is 
more easily enforced than the State law, because the latter requires 
jury trial. They also enforced the law, forty saloons being closed by 
four persons, each acting singly against a dozen or half dozen of 
them. The Minnesota law punishes with fine and deposition for re- 



57^ THE SABBATH FOR MAN. 

mainder of term any public officer, mayor, sheriff, policeman, who 
refuses or willfully neglects to enforce the law. A Committee of the 
Council in 1891, found that not a single liquor-seller has been arrested 
by a policeman for Sunday selling in a year's time, although such selling 
had been common. The police should learn that they must either 
arrest or be arrested. In St. Paul the Christian Endeavor Societies put 
a document on Sabbath reform into nearly all the homes of the city, in 
co-operation with the Rest-Day League. In Fergus Falls a Sunday 
League was formed in 1891 to protect merchants against the unfair 
and illegal competition of those who opened on the Sabbath, contrary 
to law. 379— Mississippi. Held meetings in 1889 in Meridian 
and Jackson. No State organization. 380 — Missouri. Attempt 
in 1890 to repeal or weaken the law failed. Law defective in allowing 
sale of " provisions," a great wrong to provision dealers. Spoke in 

1889 repeatedly in Kansas City (where Sunday saloons have repeatedly 
been closed for a while) and also at a convention in Sedalia, at which 
a State auxiliary was organized which has since shown no sign of 
life. Have since spoken at Macon, Chillicothe, Cameron, Lexington, 
Carthage, Hannibal, St. Joseph, and St. Louis, organizing Rest-Day 
Leagues at all except Carthage. 381 — Montana. The law of 
this State permits labor and business and allows even Sunday saloons' 
to work their bars, but forbids the plays on its stage, the prize-fight 
in its sawdust, and the gambling at its tables— a law so illogical that it 
is a question if it is not worse than none. Organized a State aux- 
iliary at Missoula in 1889 ; a year later, at Helena, revived and 
reorganized it. Many members were enrolled, and much literature 
was circulated. The result was that for the first time in the history 
of the State, some attempt was made to enforce the law. Organized 
a local committee at Butte also, resulting in new interest and the sup- 
pression of Sunday prize-fights, which was great moral progress for 
that locality. 382— Nebraska. No State organization. Organ- 
ized twice in Omaha. Held meetings also at Lincoln, Kearney, North 
Platte, and organized a Rest-Day League in each case. The law is in- 
equitable in allowing railways to run " necessary trains," nor is the 
law sufficiently specific in forbidding business and amusements, 
though it forbids " labor." 383— Nevada. The law has the same 
faults and follies as that of Montana, but the friends of the Sabbath 
have made no united effort to improve the status of their laws and 
customs in this matter. 384— New Hampshire. No State 
organization. No indication of any united effort in defense of the 
Sabbath in any part of the State. The law is defective in allowing 
and so requiring, the sale of "bread and other necessaries of life." 
385 — New Jersey. Its State Sabbath Association, organized in 
1 871, has merged its work mostly in the American Sabbath 
Union, Rev. J. H. Knowles being secretary of both. Spoke at 
Ocean Grove, Vineland, Trenton, Orange, and Newark. Attempt in 

1890 to repeal or weaken the law failed. The law forbids freight 
trains, but allows one passenger train each way, a law below 
equity but above the practice. The law also authorizes the inser- 
tion of legal notices in Sunday papers, a great injustice to those 
with conscientious convictions against reading them. In 1890 Mayor 
Rankin, of Elizabeth, made himself famous by the eccentricity 
of keeping his oath to enforce the laws- Unlike the majority 






APPENDIX. ST 7 

of mayors, he sees that the persons who obey the law are prac- 
tically fined if their competitors are allowed to disobey it. Even 
saloon-keepers and tobacconists he closed up, and allowed druggists 
to sell only medicines. With like eccentricity the City Council of At- 
lantic City decided that even a summer resort in August, and on the 
Sabbath, must obey the law — toboggan, " merry-go-round," and all. 
Some law enforcement was attempted at Plainfield, just what it is im- 
possible to determine, because of the habit of the Associated Press to 
caricature instead of reporting such unreasonable proceedings as law 
enforcement. The village of Irvington, N. J., was favored with a 
practical application of its laws for the protection of Sabbath rest. 
In Jersey City, the Brotherhood of Railroad Trainmen held a public 
meeting in the interest of " Sunday rest for railroad men," who are 
usually counted out when men quote the saying, " The Sabbath was 
made for man." Even in Hoboken, the Sunday sink of New York, 
and Gloucester, the sink of Philadelphia, there was at least a tempo- 
rary restraint of the Sunday carousals, showing that when friends of the 
Sabbath, who have been saying, "We can't," are made desperate, and 
say, " We must," they can drive back their foes. In a Newark court 
(Judge Depue) a man having been tried and committed on the Sab- 
bath, was subsequently released on the ground that a Sunday trial was 
illegal. Justice Hayes, of that city, adopted a plan of double fine ($5) 
for Sunday drunks. In 1891, the Newark Law and Order League was 
re-enforced by securing as its Executive officer, Capt. A. Wishart, who 
had been the leader of reform at Pittsburgh. Early in 1892, the 
saloons closed their front doors and saluted the law, to which they 
must at last submit. In West Bergen, almost under the windows of 
a Sabbath-school, a Sunday game of football took place, in spite of 
protests, protected by a written permit of the Police Superintendent. 
385 — Bfew Mexico. The law forbids labor and business, but in 
Santa Fe the Sunday saloons were wide open during the writer's last 
visit, and thronged by United States troops. They sold with a little less 
openness in Las Vegas. A State auxiliary was organized in 1889, 
through whose efforts the Constitutional Convention inserted in the 
proposed constitution a clause to the effect that the laborer's right to 
the weekly Rest Day should be inviolate. Held meetings and formed 
organizations at Santa Fe, Las Vegas, and Albuquerque. 386 — 
New York.. The State law, greatly weakened in 1883, passed 
safely through many attacks in 1885-92, the severest being the organ- 
ized movement of the Personal Liberty League in 1887 to secure half 
of the Sabbath for the saloons. In 1890, in Newburgh, the public 
hawking of Sunday newspapers was stopped by the mayor, as con- 
trary even to the lax law of New York, which allows such " necessi- 
ties" as these to be " sold in a quiet and orderly manner." Mayor 
Cowie, of Syracuse, was reported that same year to have ordered the 
Sunday closing of the saloons of that city, and Mayor Carroll, of 
Rochester, won golden opinions for accomplishing such a result in his 
domain. The wave of public sentiment connected with this move- 
ment did not stop with the saloons, but demanded a complete Ameri- 
can Sabbath, and the Democrat and Chronicle, "in deference to that 
sentiment, and sustained by the belief that it is founded on unalter- 
able convictions," discontinued its Sunday editions. Sunday ball 
games in Rochester and vicinity were also suppressed. Not to be 



578 THE SABBATH FOR MAN. 

outdone by Rochester, Buffalo pastors largely reduced the Sunday ex 
cursions to Niagara Falls. It should be noted also in this connec- 
tion that the usual Sunday excursions from New York to Block Island 
were not given in 1890. A movement against Sunday saloons was re- 
ported in 1891 from Waterford, N. Y. Held meetings and formed 
Rest-Day Leagues in each case, in Saugerties, Newburgh, Utica, Rome, 
Canandaigua, Le Roy,Batavia,Lockport,Binghamton, Jamestown, and 
spoke often in New York City and Brooklyn, in the latter city under 
the auspices of the Kings County Sunday Observance Association, 
through whose prolific meetings and untiring efforts Sunday baseball 
was at last suppressed in their suburbs in 1890. Through its efforts 
also, backed by the American Sabbath Union and the Binghamton 
Sabbath Association, a State Convention was in that year held in the 
latter city, at which a committee was appointed to organize the State, 
place by place, in preparation for a State organization. Another. 
State meeting in this interest was held at Utica, whose local auxiliary 
of the American Sabbath Union, Rev. Addis Albro, D.D., President, 
is alive and efficient. The writer has found by Sabbath morning 
inspections of the cities before mentioned, that places of business, in 
increasing numbers 2 devote the Rest Day to traffic, especially tobac- 
conists, newsdealers, and confectioners, with the sanction of a law that 
wrongs man as well as God. Weak as the law is, it is in peril for 
lack of adequate organization of the friends of the Sabbath for its de- 
fence. As to New York City, about all that can be reported as a gain 
is the Sabbath closing of the immigrant Barge Office, after careful in- 
vestigation by the officers of the United States, which convinced 
them that such action was not only in the interest of Barge Office em- 
ployees, but also of the immigrants themselves. It was at the same time 
suggested that steamships should plan to arrive on other days. On 
the other hand, huge stone-crushers were seen on Broadway in 1891, 
breaking the stones of Sinai as well as those of the street. In the 
same year, the movement started by Ingersoll's infidel society for 
the Sunday opening of the Metropolitan Museum succeeded through 
the aid of so-called " liberals." Large bequests of Christian people 
were thus lost to the Museum. In 1885-86, workingmen in New York 
made unprecedented efforts to secure emancipation from Sunday work. 
Hatters, shoe salesmen, bakers, grocers' clerks, dry-goods clerks, 
book-keepers, barbers, all made their protest against the needless 
Sunday work required of them, and secured several spasms of law 
enforcement, chiefly useful in two ways : First, in showing that the 
police can enforce good laws when they will ; second, that even the 
American Sabbath has been very seriously invaded by the needless 
toil which has marched in on the heels of Sunday sport. Encouraged 
by the Sunday opening of the Museum, the liquor-dealers renewed with 
vigor their effort to secure Sunday opening of saloons for at least half 
a day, and early in 1892 such a bill was introduced in the Legislature, 
backed by the Mayor and Excise Commissioners and several news- 
papers, but it failed to pass. The Police Commissioners had previous- 
ly nullified the law forbidding policemen to go into saloons in citizens' 
clothes as detectives. 387 — North Carolina. The law makes a 
monstrous exception for nearly all kinds of work by rich railroad cor- 
porations, which suggests that the lobby and not equity is the power 
behind the Legislature. Held meetings in Wilmington, Raleigh, and 



APPENDIX. 579 

Greensboro. 388 — North Dakota. In Fargo saw even harvester 
works open on the Sabbath, and Sunday-harvesting ort the farms was 
said to be frequent. Some law enforcement reported later. The 
law makes an exception for the sale of food on Sabbath morning 
that the most Southern States find unnecessary, and which pro- 
vision dealers should themselves ask to have repealed. The^ $i pen- 
alty for violations of the law was evidently written by the enemies of 
the law, to nullify what they could not repeal. No State organiza- 
tion and no union public meetings in this interest so far as heard 
from. 3§9 — Ohio. The law was both mangled and mended be- 
tween 1885 and 1892 — mangled by allowing city councils to give half 
the Day to the saloon, which they hastened to do in Cincinnati, Cleve- 
land, and Sandusky ; and then mended by repealing this provision. 
At Cincinnati, in 1886, a mass-meeting of 1500 Germans, very largely 
workingmen, adopted strong resolutions in favor of the enforce- 
ment of the Sabbath law and the protection of the day for rest and 
worship, a counter blast to another meeting of Germans of the baser 
sort, antagonizing the " Puritanical Sabbath laws." This German 
meeting in support of the Sunday laws shows that some of our 
Germans have heard from Fatherland on the Sunday question. 
In Cincinnati, in 1889, the saloons were closed by a " Citizens' Com- 
mittee of [Twenty] Five Hundred," instituted by the Evangelical Al- 
liance, but an infamous jury law, by which Ohio has long allowed its 
law-breaking liquor-dealers, through their councilmen, to select their 
own juries, soon checked the victorious charge. The theaters of that 
city continued to break the laws every Sabbath, because either the law 
or the judge, or both, are not severe enough to restrain them from 
their wholesale criminality. Organized a State auxiliary of the Amer- 
ican Sabbath Union at Columbus, in 1889. Spoke also at Cincinnati, 
Cleveland, Painesville, Akron, Hamilton, Marietta, Kinsman, Bryan, 
Lakeside, Youngstown, Mansfield, in most cases organizing a Rest- 
Day League. 390 — Oregon. The law is very meager, and local 
organizations at Portland, led by Hon. George H. Williams, ex-At- 
torney-General, began in 1890 to work for a better law. Spoke at 
Corvallis, Eugene, Albany, The Dalles, Portland, and East Portland, 
organizing Rest-Day Leagues in three last-named places. 391 — ■ 
Pennsylvania. Has the best Sabbath law of any State. Attacks 
on the law in 1890 and 1891 failed. Renewed in 1892. This is the one 
State where the largest cities are in Sabbath-keeping the best. But 
many of the smaller cities also have a good record. In no other 
State have I found so many post-offices that do not open on the Sab- 
bath ; so many druggists that not only keep the law, but close their 
shops, save when called to them by a real emergency. The law en- 
forcement movement in 1892 reached the Sunday papers. Many 
were fined for selling them, and the plea of " necessity" was urged, 
but Judge Porter, in a strong opinion, rejected it. Foremost in this 
work has been the Pittsburgh Law and Order League, but the West- 
ern Pennsylvania Sabbath Association, organized in 1889 by the 
writer, has re-enforced it financially, and by holding public meetings 
and distributing hundreds of dollars' worth of Sabbath reform litera- 
ture all through the western half of the State. (See p. 97.) The 
battle of the barbers, in Philadelphia, in 1890-91, is instructive. A large 
majority of the barbers desired to be protected in keeping the law 



580 THE SABBATH FOR MAN. 

and so organized "A Sunday Closing Association." The minority, 
chiefly hotel barbers, organized an opposition. The latter appealed 
both to the Supreme Court and to the Legislature, and to both in 
vain. No cases were lost in the courts except on technicalities. The 
Supreme Court also affirmed in r8gi the decision of the lower court, 
that oil pumping on the Sabbath is not a work of necessity and is, 
therefore, illegal. (Law and Order League against William Gillespie 
et al.) The Law and Order League also secured a decision against a 
Sunday excursion boat. 392 — Rhode Island. In June, 1890, 
the Associated Press reported the "Sunday closing" of the bakeries, 
groceries, meat markets, news-stands, and cigar-stands in Providence. 
Spoke in Westerly. No organization, State or local, known to exist. 
393 — South Carolina. Law makes dangerous exception for 
Sunday trains. Held meetings in Charleston. No organization. 
394 — South Dakota. Law same as North Dakota— see (388). 
Organized State Sabbath Association in 1890 at Mitchell. Held meet- 
ings also at Yankton, Sioux Falls, Aberdeen, Huron, and Watertown. 
395 — Tennessee. No State organization. Held meetings at 
Chattanooga (Southern Presbyterian Assembly) and Nashville. The 
State Supreme Court, in a recent case, involving the Sunday selling of 
beer, has added another to the numerous decisions that Sabbath laws 
are constitutional. Law does not contain usual exception for Sat- 
urday-keepers. One of these, R. M. King, convicted for Sun- 
day plowing, appealed to United States Court, which decided that it 
had no jurisdiction. There is little room for question that a State 
has the power to forbid all persons to work on the rest day, but it 
would seem to be a harmless kindness to except private work by those 
who keep another day, as do most of the other States. The decision is 
based not so much on the constitutionality of Sabbath laws as upon 
the fact that King was convicted under process of Tennessee law, and 
it is not in the province of the Federal Court to review the case. 
Malice, religious or otherwise, may dictate a prosecution, but if the 
law has been violated this fact never shields the law breaker. Neither 
do the courts require that there shall be some moral obloquy to sup- 
port a given law before enforcing it, and it is not necessary to main- 
tain that to violate the Sunday observance custom shall be of itself 
immoral to make it criminal in the eyes of the law. It may be harm- 
less in itself, because, as petitioner believes, God has not set apart 
that day for rest and holiness, to work Sunday, and yet, if man has 
set it apart in due form by his law for rest, it must be obeyed as 
man's law if not as God's law. And it is just as evil to violate such 
a law in the eyes of the world as one sanctified by God — I mean just 
as criminal in law. The crime is in doing the thing forbidden by 
law, harmless though it be in itself. Therefore, all that part of the 
argument that it is not hurtful in itself to work Sunday, apart from 
the religious sanctity of the day, is beside the question. 396 — 
Texas. The law unjustly allows Sunday trains and Sunday news- 
papers, and Sunday saloons also where city councils so decide. 
Spoke in 1889 in Dallas, Fort Worth, and Gainesville. No State or- 
ganization. Some law enforcement in La Grange was also reported 
in 1891. 397 — Ulall. Organized a State auxiliary in Salt Lake 
City (Rev. R. G. McNeice, President) in 1&89; also spoke at Ogden, 
and the following year a second time in Salt Lake City, and in Amer- 



^APPENDIX. 58l 

lean' Fork, in the latter instance, in the Tabernacle of the Mormons, 
who enacted an excellent Sabbath law years ago, and prize the Sab- 
bath as much as their " Gentile" neighbors. The State Association 
is awake to the boomerang for the Sabbath that is hidden in the boom 
that comes with Gentile supremacy. 398 — Vermont. The law- 
extends only to "sunset," which would prove a dangerous defect if 
the population should change for the worse. This is the only State 
in which W. C. T. U. has no State Superintendent, the reason given 
being that whatever the wrongs in Vermont, Sabbath-breaking is not 
one of sufficient size to require a special constable. 399 — Vir- 
ginia. The law makes such absurdly unjust exceptions for the rail- 
road rulers of the Legislature, that the reading of them at a conven- 
tion in Richmond, in 1889, caused a chorus of laughter. Organized 
at that convention a State Sabbath Association, Rev. W. E. Hatcher, 
President. Held meetings on three occasions at Richmond ; also at 
other times at Petersburg and Norfolk. The Episcopal Council of 
Virginia in 1889, indorsed by vote the petition to Congress for " a 
Sunday Rest Law." In 1881, the News, of Newport, Va., the organ 
of the negroes, protested against the needless Sunday work at that 
port. The Virginia law forbidding the running of Sunday freight 
trains has been decided by the Supreme Court of that State to be un- 
constitutional, on the ground that it interfered with interstate com- 
merce. The Court held that the State may enforce observances of 
the Sabbath, "not as a religious duty, but as a day of rest ;" but 
that when such legislation interferes with or obstructs interstate com- 
merce it is void. 400— Washington. Though labor is not for- 
bidden, but only traffic (this being due to the influence of mine-owners, 
probably), yet the penalty, which includes the deposition of public 
officers that refuse to enforce the law, makes it one of the best of 
Sabbath laws. (See p. in.) Organized a State auxiliary in 1889 in 
Olympia. Held meetings also at Spokane, Tacoma, and Seattle in 
1889, and in 1890 in Ellensberg and Tacoma, a local organization 
being enrolled in the latter city, Rev. B. S. McLafferty, President, 
which closed the saloons and theaters in 1891. 401 — West Virgin- 
ia. No State organization. Held meetings in 1889 in Grafton, Mar- 
tinsburg, and Wheeling — in the latter on two occasions. Its Law and 
Order League having proved its effectiveness was rewarded by the 
mobbing, in 1890, of its brave president. The law, with monstrous 
inequity, while forbidding other corporations to work on the Sab- 
bath, ^allows the "running of any railroad train or steamboat." 402 
— Wisconsin. The law, contrary to custom and to justice, allows 
legal notices to be published in Sunday papers, where the conscien- 
tious people will not see them, and may suffer in consequence finan- 
cially ; for instance, a Sabbath-keeping wife may be divorced without 
knowing of it, the notices having been published in the Sunday papers, 
which her husband knows she will not read. In Milwaukee, the Muse- 
um has opened on the Sabbath, and also the Industrial Exhibition, 
the Sentinel defending such a course on the ground that Milwaukee 
is a German city. Spoke at Madison, Monona, Milwaukee, Sun 
Prairie, Fond du Lac, Marinette, Eau Claire, Oshkosh. Formed 
State and local leagues. 403— Wyoming. Organized State 
Auxiliary at Cheyenne in 1889 ; reorganized it in 1890 on a second 
visit to Laramie (Rev. G. W. Barr, Sec). Spoke also at Evans* 



582 THE SABBATH FOR MAN. 

ton. Law needs amendment. 404 — Movements for Sabbath Re< 
form in Foreign Lands alphabetically arranged. See also 
alphabetical index on each country. Australia. See pp. 33, 589. 
Austria. A labor law for " Sunday rest" to begin not later than 
6 A.M., and last 24 hours, protects women and minors from Sunday 
work, and makes the fiat of a Minister of the Government necessary 
for any manufacturing operations on the Day of Rest, except cleaning 
and repairing. Postal deliveries are now limited to one. Many shops 
are closed. The publication of " Sunday evening" and " Monday 
morning" newspapers in Austria is prohibited, not by a special law 
against the newspapers, but by a general law against work on Sun- 
days and holidays. With a blindness kindred to that often found in 
this country, they do not see that the distribution of Sunday morning 
papers by newsdealers, newsboys, carriers, postal servants, express- 
men, railroad men, is work, involving more persons and more public 
disturbance than the in-door work of production, on a Monday papei 
I subjoin the report of an eye-witness of the first application of th«» 
new law : " To-day Vienna is for the first time without Sunday after- 
noon papers. All the editorial officers and telegraphic news agencies 
are closed, and no housebuilding or factory work is going on except 
in the case of a few trades exempted from the Sunday observance law. 
The public vehicles are, however, going about as usual, and the cof- 
fee-houses, restaurants, and beer-houses are open and over crowded 
by workmen, who for the first time enjoy their full Sunday's rest. It 
is calculated that in Vienna alone about fifty thousand people are 
freed from Sunday work by the new law, the majority of whom went 
with their families into the suburbs, where the beer-gardens, as well 
as the railways, tramways, and omnibuses, have reaped an abundant 
harvest." In Hungary, a law has been passed, generally the same 
as for Austria, but making the rest longer — i. e., from 6 p.m. on Satur- 
day till midnight on Sunday. Belgium. A labor law has been 
passed to diminish Sunday work in factories. Work on the State 
railways has been very greatly reduced. The influence of the Prot- 
estant congregations has secured " Sunday rest" largely in iron, coal, 
and glass. At a socialistic congress in Ghent in 1886, one of the 
chief demands adopted was for " Sunday rest." 

Call a <1 as. — The excellent Sabbath observance of Toronto shows 
no abatement except an increase of Sunday pleasuring on the bay 
and in the parks. See p. 21. 

Conferences in Toronto and St. John's approved a plan for an in- 
ternational Anglo-Saxon league to defend the British-American Sab- 
bath, which has not as yet been realized. Mr. Charlton's bill for 
strengthening the Sabbath laws, especially with reference to canal 
traffic and Sunday newspapers, was in 1891 defeated by a vote of 63 to 
18, partly, perhaps, because the Sabbath observance in Canada is so 
good that the need of a better law was not sufficiently felt. The de- 
bate brought out the fact that there is no publication or sale of Sun- 
day papers in British America except in Victoria and Vancouver, 
where the work of production is completed on Saturday and only the 
sale occurs on the Sabbath, the Monday paper being omitted in the 
latter case. The Globe of Toronto, which publishes an issue bearing 
the imprint of " Sunday," really finishes that paper before 8 P. M. on 
Saturday, and sends it out of town, as its sale on the Sabbath is not 



APPENDIX. ^583 

allowed in Toronto. In a Montreal hotel, in 1891, a Sunday dance of 
French Catholics, which had regularly taken place for some weeks, 
was stopped by the protest of the Protestant guests. Protests were 
also made against the Sunday playing of hockey in the grounds of 
the Governor-General. The opening of the Welland Canal on the 
Sabbath, the most serious blow to the Canadian Sabbath, was due to 
the request of the Vermont Central R. R. The Montreal Corn Ex- 
change supported the railway. I>eiimark. — A Sunday Rest Law 
has been passed. Shops are closed at 9 a. m. for the day, except 
saloons. A man can not get shaved later than noon, but he can get 
drunk any part of the day. Factories and workshops may not work 
between 9 A. M. and midnight. All employees have at least alternate 
Sundays off. Postal work is limited to one delivery. Street-car work 
is considerably lessened. England. — In 1891, House of Commons 
voted against opening of museums, 166 to 39. 75 members of Par- 
liament in 1891 effectually protested against the German Emperor 
visiting the British Naval Exhibition on the Sabbath. A petition for 
Sunday opening of the Crystal Palace in 1891 met with no considera- 
tion on the part of the directors. The swift failure of the New York 
Herald in its attempt to issue a seven-day paper in London is in- 
structive. It was issued in defiance of the protests of Christians and 
workingmen alike, but soon had to cut down to one issue a week, and 
after a few months to none. France. — Tbe French National Assem- 
bly, in 1793, substituted one day in ten for the Christian Sabbath. 
At the World's Fair in Paris, in 1889, in an International Conference 
called by the French Government, forty-eight resolutions were passed 
in favor of the Sabbath. Shortly after, a " Six-day law" was passed, 
forbidding employers to work women and children more than six 
days in a week, leaving to the employers the selection of the rest day. 
The workingmen's party demand the same for men. The Sunday clos- 
ing of shops becomes more and more common. Railway, freight and 
express offices have been closed at 10 a. m. or at noon, instead of 
at later hours. In the annual meeting of six railway companies, 
further installments of rest have been demanded, and in some cases 
secured. A League for Sunday Rest, with 2600 members in 1891, 
has also been formed, with Jules Simon and Leon Say at the head, 
to promote the movement by voluntary means, on which, with false 
ideas of liberty, France chiefly relies. It will be found that in matters 
relating to greed, law must do its part also. It looks as if France 
would celebrate in 1893 the centennial of its abolition of the Sab- 
bath by its restoration. 210 voted that Sunday should be the rest day 
in the Six-day law. Tn November, 1891, the League issued a bulletin 
containing the following indications of progress : " The hatters of 
Paris have formed a syndicate, requesting their employers to close 
their shops at 12 o'clock on Sundays. The printers in one of their 
syndicates request that all working people in the printing trade should 
work only six days in the week. The employees of the hardware trade 
have formed a committee of seven members, charged to present to 
1500 employers the following requests : The day's labor to be of 
eleven hours, and to close at 8 p. m. The closing of shops on Sun- 
days and legal holidays. The tont»egout de Paris (street and sewer 
cleaners) sent three delegates to the Minister of the Interior in July, 
to ask the suppression of all labor in the sewers on Sundays. Th3 



584 THE SABBATH FOR MAN. 

Petite Gironde says : ' We have received -a letter signed by 1304 
clerks relating to the Sabbath question, and stating that for several 
months a number of dry-goods merchants in Bordeaux have granted 
the Sunday rest to their employees.' The letter goes on to say . 'Those 
of us who enjoy this blessing are grateful to our employers, and de- 
sirous to obtain the same privilege for all our colleagues.' The same 
efforts are being made bv the merchants' clerks in Rouen, the working- 
men of merchants' tailors and clothiers in Toulouse. A number of 
important houses in the latter city have already ordered the closing 
of their establishments on the Sabbath. At Angouleme the co-op, 
erative paper-mills have adopted an important reform, to be intro- 
duced in the regulations of their house — the absolute rest of the Sab- 
bath for all the employees." 

From other sources we learn that in 1890 the Sunday vvork in tne 
post-office closed at 6 p. m. instead of 8 p. m., and that railroc?ds 
the same year decided not to count Sundays in the charge for ware- 
housing. The injurious effects of the unceasing round of toil that dwarfs 
a nation in more senses than one have been confessed in the lower- 
ing of the physical standard for soldiers in France, as also in Italy. 
Protestants, Catholics, and skeptics, Monarchists and Republicans, co- 
operated in 1890-92 in promoting the Sunday-rest movement on 
humanitarian and hygienic grounds. There was too little of appeal 
to divine authority and conscience, too little law. The movement 
somewhat reduced the Sunday toil and traffic, but not the Sunday 
dissipation, and was chiefly valuable as showing that to make the 
Sabbath a holiday makes it a workaday and a Devil's day. In spite 
of all improvements, Jules Simon, the honorary president of the League 
for Sunday Rest, reported in January, 1892, as stated in the Asso- 
ciated Press : "At present our factory hands and shop people work 
not only during the long hours of every week day, but also on Sun- 
days. We do not wish to forbid people working on Sundays if they 
wish to do so, but we aim to prevent them from forcing other people 
to work." In the hard school of experience, these reformers will some 
day learn that Rest Day law that if a man may work, he must work. 
They will learn also that a republic can not safely devote its Sab- 
baths to pleasure and politics. A Boulanger could not exploit a Sab- 
bath-keeping people. 

Germany. — In Stuttgart 600 shop-keepers have engaged to close 
their shops on the Sabbath. In Carlsruhe a second distribution of let- 
ters on that day has been stopped. In Alsace-Lorraine public houses are 
legally closed till noon. In 1886 a thousand carpenters of Berlin sent 
the following petition to the German Chancellor for protection against 
Sunday work : " Prince Bismarck : You have declared that you 
would not legally forbid Sunday work until convinced by the voice of 
the laborers that they demand rest on that day. Here, then, is their 
voice. We declare explicitly that we desire a law which will grant 
us protection in the enjoyment of freedom from work on Sunday. 
Sunday labor leads to misery, crime, and vagabondism." Bismarck, 
instead of aiding German workingmen to recover their Sabbath rest, 
blockaded them, not only in Parliament, but also by his own bad 
example in keeping the employes in his brandy factories at work 
seven days in the week. 

The matter was taken up in the German Reichstag in 1885. The 



APPENDIX. 585 

Conservatives and Socialists united in demanding a law absolutely 
forbidding Sunday work. There was a great debate on May 9, 1885, 
in the course of which Bismarck spoke five times. He went back to 
the position of 1872, and maintained that it was impossible to go on 
until a more thorough investigation had been had, to get at the facts 
of the situation exactly, to learn the views of employers and working- 
men, and to find out what the consequences of the proposed law 
would be. Against this, Windthorst urged that it was rank material- 
ism to stop to ask what would be the consequences ; the Divine com- 
mand to sanctify the Sabbath was the only thing they needed to keep 
in mind. But the Chancellor had his way, of course, and appointed 
a new Commission, July 5, 1885. Their inquiries were conducted 
along the line of an elaborate series of questions formulated by Bis- 
marck. They were to ascertain the extent of Sunday labor, the 
reasons given for it, and their value, what would be the result of for- 
bidding it as regards both employers and workingmen, and were to 
collect the opinions of all classes as to whether a law forbidding 
Sunday labor would be feasible. The Commission did their work 
thoroughly, and their report was printed in full in three folio vol- 
umes, containing more than a thousand pages. They took the testi- 
mony of 39,269 employers, and of 30,651 workingmen. The re- 
sult of the inquiry that would strike an American reader as most 
surprising is the fact that Catholics in Germany are more particular 
about the observance of "Sunday" than Protestants. The Commission 
found also, from returns obtained from thirty out of thirty-five prov- 
inces or departments, containing 500,156 manufacturing establish- 
ments and 1,582,591 workmen, that 57.75 per cent of the factories 
kept at work on Sunday. On the other hand, the larger number of 
the workmen, or 919,564, rested on Sunday. As regards trade and 
transportation, it was found that in 29 provinces (out of 35), of 147,318 
establishments of one sort or another, employing 245,061 persons, 
77 per cent were open on Sunday, and 57 per cent of the employees 
worked on that day. It was found that of those consulted in the 
great factories or stores only 13 per cent of 22,617 employers, and 
18 per cent of the 15,284 employed were in favor of total prohibition 
of their Sunday work. In the smaller industries only 18 per cent of 
the employers and 21 per cent of the employed were in favor of 
total prohibition. In trade only 41 per cent of the employers and 
39 per cent of the employed, and in transportation only 12 per cent 
of the employers and 16 per cent of the employed were in favor of 
total prohibition. Of the employers, one-quarter thought a law 
against Sunday labor feasible, two-fifths said yes with qualifications, 
and more than one-third said ncf. Of workmen, the corresponding 
proportions were one-third, two-fifths, and one-quarter. Whether or 
not wages would need to be lowered was by no means agreed upon. 
The conservative associations of employers, of course, held that they 
would, but others pointed out that better work would be secured if 
the men were given the rest necessary to recruit their energies. 
Those who have studied the German industrial problem, and seen 
how in the Prussian cotton factories each hand operates but thirty- 
seven spindles, while in England he operates seventy-four, will be 
inclined to believe that the minority are right, and the men would 
soon earn as much in six days as they are now earning in seven. 



586 THE SABBATH FOR MAN. 

Rev. Dr. Washington Gladden, in an address, stated that iooo oper- 
atives in a Massachusetts cotton mill produce twice as much cotton 
cloth in six days as the same number of operatives in Germany in 
seven. 

In connection with these statistics, the Nation (N. Y.) says : " The 
friends of Sabbath observance have undoubtedly found themselves 
somewhat justified by experience. They have always maintained that 
if Sunday were not kept as a sacred day, its retention as a day of rest 
from toil would prove very difficult. In this they are apparently 
right. In all the Continental countries, along with readiness to be 
amused on Sunday comes also the readiness to work. It seems diffi- 
cult, if not impossible, to enforce a rule which allows people to play 
lawn-tennis, or go to the theater, or sit in beer-gardens, but forbids 
them to work in factories or keep their shops open." 

The commissioners lamented the evils they had discovered, but pro- 
posed no remedy. Even conservative German papers declared that 
nothing could be done except to educate public sentiment. Unless 
they are blind to the lessons of recent history they will begin that edu- 
cation with the Fourth Commandment. This rejected stone must be- 
come the head of the corner in any successful defense of Sabbath rest. 
The General Synod of the Protestant Church of Prussia sees this, in a 
measure, for it resolved in 1885, that the right to enjoy the Lord's 
Day as a day of rest is " founded, not in public opinion, or the con- 
sent of individuals or classes, but on Divine sanction." 

The report was laid before the Reichstag, June 13, 1887. December 
14 it was brought up, and was simply discussed in several sessions. 
Finally, by a large majority, an elaborate measure was passed, March 
7, 1888, the first three sections of which are appended in translation : 
" Employers cannot compel their workingmen to labor on Sundays or 
feast days. The local authorities shall determine what days are to be 
reckoned as feast days for the purpose of this act. In mines, salt 
works, foundries, factories, workshops, dockyards, and building of all 
sorts, workingmen cannot be compelled to work on Sundays or feast 
days. In commercial business \Handelsgewerbe\, apprentices, helpers, 
and workingmen shall not work on Sundays or feast days more than 
five hours. The hours during which work may go on shall be deter- 
mined by the local police authorities. The hours may differ for the 
different parts of the same business. The local authorities, with the 
consent of the Government, may permit an increase of the hours of 
Sunday work for a period not to exceed four weeks. The provisions 
of the foregoing section have no application to (a) workmen engaged 
in cleaning or repairing, upon which the regular operations of their 
own or another pursuit depend, provided that employment can be so 
regulated that each workingman shall have every second Sunday or 
feast day free, at least from 6 a.m. to 6 p.m. ; (b) work required to be 
done in cases of emergency ; (c) to workingmen employed in hotels, 
beer-saloons, or engaged in the business of transportation." The re- 
maining three sections of the law simply contain provisions affecting 
various exceptional cases, assigning the proper authorities to see to 
the enforcement of the law, etc. 

The law having passed the Reichstag was confirmed by the Bundes- 
rath and is now the law of the land. 

The agitation for " Sunday rest" received a great impulse from the 



APPENDIX. 587 

prominence given to it in the Berlin Labor Conference in 1891. 
Bishop George Kopp set forth concisely how necessary it was to 
establish a general legislation for Sunday rest, as required by the 
moral, economical, and hygienic principles of the Church. The Italian 
delegates opposed the bishop, saying that in Italy all religions are now 
equal ; that there the Jews have the right to keep their Sabbath and 
not our day ; consequently that a rest in a week of one day was a 
matter to be settled between proprietors and workmen. But a 
majority voted in favor of Sunday rest. 

The second Sunday delivery of letters has been suppressed through- 
out the whole empire. Freight traffic is limited. Shops are now 
closed largely in Berlin and other cities and towns, and none may 
remain open more than five hours. Sunday race meetings have in- 
curred the displeasure of the Emperor, and are dying out. 

[Continued in closing pages of this book.] 

404— Denominational Declarations on the Sabbath. 

405 — Baptists (U. S.)— 2,394,742 members. [Statistics from In 
dependent Almanac, 1884.] From the New Hampshire Declaration 
of Faith [Now almost universally used. — J. B. Thomas, D.D.\ : 
" XV. Of the Christian Sabbath. — We believe that the first day of the 
week is the Lord's-day, or Christian Sabbath ; and is to be kept sacred 
to religious purposes by abstaining from all secular labor and sinful 
recreations ; by the devout observance of all the means of grace, both 
private and public ; and by preparation for that rest that remaineth 
for the people of God." [Query : Are not " sinful recreations" to be 
abstained from on all days ?] The American Baptist Home Mission- 
ary Society, at Saratoga Anniversaries, 1880, adopted the following 
Report of its Sabbath Committee : " The alarming and growing prev- 
alence of Sabbath desecration in various forms, by unnecessary rail- 
road travel, by steamboat excursions and picnics, and by liquor-selling 
on the Lord's-day, call loudly for the earnest protests of all our Chris- 
tian churches and Sunday-schools, for vigorous appeals from pulpit 
and press, and for more organized, definite, and positive methods of 
moral opposition, so that this gigantic evil may be circumscribed, and, 
if possible, entirely suppressed. And your Committee beg leave 
earnestly to recommend : I. That our pastors preach more frequently 
on Sabbath observance. II. That our religious newspapers call more 
frequent attention to this subiect, and invite able writer's to discuss it 
in their columns. III. That suitable resolutions on this general sub- 
ject be passed by all our Associations and State Conventions.'' 
[These declarations represent the " regular" Baptists, but substantially 
the same views are held by Freewill Baptists, who number in U. S., 
77,929.] 406— Disciples of Christ (U. S.)— 591,821 members. 
[From " a careful statement of the Teaching of the ' Disciples of Christ ' 
on all questions by one of our leading men, Isaac Errett, D.D. It is 
not authoritative and binding in the sense of a creed, but it is the 
generally accepted teaching of the church." — Frederick D. Power, 
D.D:, Washington, D. C] " Ch. 2 : 9. The Lord's-day — not the 
Jewish Sabbath — is a New Testament institution, the observance of 
which is not governed by statute, but by Apostolic example and the 
inspiration of loyal and loving hearts." [From a letter from Dr. Er- 
rett himself I may add another paragraph in regard to the civil Sab- 



588 



THE SABBATH FOR MAN. 



bath.] " The civil Sabbath, as resting on the authority of the State, 
they [the Disciples] hold should be regarded just as all righteous laws 
should be observed." 

407— Congregationalists (U. S.)— 387,619 members. The new 
creed (1884), which was framed by a large and representative commit- 
tee, says : " We believe in the observance of the Lord's-day, as a day 
of holy rest and worship." [It is objected to this article that it 
" gives not the remotest hint that the Lord's-day has any Divine au- 
thority, which is a serious omission, as Continental history proves."] 
As this creed has no binding force upon the denomination, and at 
this writing (Jan. 1st, 1885) has not been adopted by a majority of the 
churches, we subjoin a more specific utterance of Congregationalists — 
the action of the Clerical Union of Congregational Ministers of New 
York and Vicinity : " We are constrained to make emphatic declara- 
tion of our belief that the Fourth Command of the Decalogue, as in- 
terpreted by Christ, is binding upon the consciences of men and au- 
thoritative over the life of individuals, corporations and communities. 
Most solemnly, as in the presence of a great peril to our civil and 
religious liberties, to the prevalence of morality and righteousness, as 
well as an affront to the majesty of Divine law, do we entreat the 
members of our churches to reduce to the limits of necessity and 
mercy, their Sunday work, for themselves and the servants of their 
households. We are constrained to name the Sunday newspaper ; tha 
petty traffic of Sabbath-desecrating shops of all sorts, that tempt chil- 
dren, youth and older people ; the marketing that might be avoided ; 
the travel that ends of set purpose, on Sunday morning, or starts out 
on Sunday night ; driving for pleasure ; dinner-parties ; promiscuous 
reading and the like ; as matters that either help or hinder the work of 
reform ; that are either consistent or inconsistent with a Christian ob- 
servance of the day, as hallowed and blessed of God ; and to ask the 
loyal disciple carefully and honestly to inquire, on which side these, 
and the like of them, fall, and to be governed accordingly." 

Episcopalians— 408 — Church of England, 13th Canon : " All 
manner of persons within the Church of England shall henceforth 
celebrate and keep the Lord's-day, commonly called Sunday, and 
other Holy Days, according to God's will and pleasure, and the orders 
of the Church of England prescribed in that behalf." — Quoted from 
Hessey, p. 195. " Homily on Place and Time of Prayer": " In the 
Fourth Commandment God hath given express charge to all men that 
upon the Sabbath day, which is now our Sunday, they should cease from 
all weekly and work-day labour, to the intent that like as God Himself 
wrought six days, and rested the seventh, blessed and sanctified it, and 
consecrated it to rest and quietness from labour, even so God's obedient 
people should use the Sunday holily, and rest from their common and 
daily business, and also give themselves wholly to Heavenly exercises 
of God's true religion and service." — See also Twentieth Homily. 
" The Catechism which is intended to instruct us in faith and practice, 
deliberately refers us to the Ten Commandments as spoken of God in 
the Twentieth Chapter of Exodus, as what we are to keep, in order to 
the fulfilment of our Baptismal obligation." — Hcssey^p. 149. 409 — 
Protestant Episcopal (U. S.)— 344,888 members. Pastoral Letter of 
the House of Bishops, 1880 : " We desire to call your attention to our 
Canon entitled, ' Of the due Celebration of Sunday : ' 'All persons 



APPENDIX. 589 

within this Church shall celebrate and keep the Lord's-day, commonly 
called Sunday, in hearing the Word of God read and taught, in private 
and public prayer, in other exercises of devotion, and in acts of charity, 
using all godly and sober conversation.' We affectionately urge our 
people to do all that in them lies to preserve for themselves and their 
families the blessings of this hallowed day, and to refrain from coun- 
tenancing by their example any of the ways of its too common profa- 
nation." [We respectfully suggest that if this Canon on " the due 
Celebration of Sunday" is to be generally observed in the Episcopal 
Church, the Catechism, which now evades the duty of Sabbath ob- 
servance in its questions to children about the Commandments, should 
be revised at that point, and made to help in answering the prayer 
which elsewhere in the Prayer Book follows the reading of the 4th 
Commandment, " Incline our hearts to keep this law," on which Mr. 
Field Fowler of Boston aptly remarks : " I am amazed to think Epis- 
copalians — and I am one of them — go to church Sunday after Sunday, 
and in response to the Fourth Commandment say, ' Lord, have mercy 
upon us, and incline our hearts to keep this law,' and then go out, 
and get into a Sunday horse-car."] 410 — Reformed Episcopal 
Church (U. S.) — 6,811 members. " 1 Canon II Section 1 " is the 
same as the Canon of the Protestant Episcopal Church entitled, " Of 
the due Celebration of Sunday." Standing Resolution adopted by 
General Council, Baltimore, 1883 : "Resolved, That the persistent in- 
crease of innovations tending to secularize the Lord's-day, to encroach 
upon the rights of employees to worship God according to the dictates 
of their consciences : to deprive many of the benefits and privileges of 
the sanctuaries and Sabbath-schools ; to pervert it from a Holy Day 
of rest, to a day of labor for some, and of dissipation for others ; and 
to promote vice, crime, pauperism and communism, calls for sincere 
concern and earnest efforts on the part of all who fear God and regard 
humanity, for the prevention of Sabbath desecration." 

411 — Friends (Orthodox), (U. S.) — 56,000 members. From the Dis- 
cipline of the Society of Orthodox Friends of New York Yearly Meet- 
ing : " The observance of a day of worship and rest is traced back to 
the time of the Creation, when it is said, ' And on the seventh day 
God ended His work which He had made ; and He rested on the sev- 
enth day from all His work which He had made. And God blessed 
the seventh day and sanctified it.' In accordance with the example of 
the Apostles and early Church, Christians by common consent have 
set apart, for religious services, the day of the week on which our 
Savior rose from the dead. Our members are therefore advised to 
lay aside, as far as possible, all avocations of a temporal character and 
devote the time to the important duties of the day, and in accordance 
with its sacred associations. This observance is of so much impor- 
tance to the preservation of piety and virtue, and the neglect of it so 
evidently marked with irreligion, and frequently with immorality, that 
every reasonable consideration conspires to press the practice closely 
upon us, as affording an opportunity which many could not otherwise 
obtain, of receiving religious instruction and improvement, and of 
publicly worshiping ' Him that made Heaven and earth, and the sea, 
and the fountains of waters.' We therefore advise all to be guarded 
against unprofitably passing their time on First days, believing that 
good impressions have been lost by indulging in company on this day, 



590 THE SABBATH FOR MAN. 

when, if proper attention had been given to meditation and to reading 
the Holy Scriptures and other books tending to religious edification 
and improvement, a real advancement would have been experienced." 
[Ex-Pres. Moore of Abingdon College says : " The Orthodox Friends 
are much more scrupulous in their observance of ' First Day ' (Sunday) 
than they were in my boyhood, say 30 or 40 years ago."] 

412 — Lutherans (U. S.) — 785,987 members, of whom 146,591 be- 
long to the " General Synod." The Augsburg Confession, 1531, 
which, according to Dr. Lyman Abbott in his Dictionary of Religious 
Knowledge, is "still the formal creed of most of the Lutheran 
Churches, though it is probably an inadequate statement of their 
modern views" [see p. 87], says of the Lord's-day : " Those who judge 
that in the place of the Sabbath the Lord's-day was instituted as a day 
to be necessarily observed, are greatly mistaken. Scripture abrogated 
the Sabbath, and teaches that all the Mosaic ceremonies may be 
omitted, now that the gospel is revealed. And yet, forasmuch as it 
was needful to appoint a certain day, that the people might know 
when they ought to assemble together, it appears that the Church des- 
tined the Lord's-day for this purpose." [We find that, wherever in 
Protestant Europe the influence of these principles has been predomi- 
nant, looseness in Sabbath observance has prevailed. — Rev. Wm. 
Rice.~\ See Hessey, p. 167. Luther's Small Catechism, on the Third 
Commandment: "What does this [Commandment] mean? We 
should so fear and love God as not to despise preaching and His 
Word, but deem it holy, and willingly hear and obey it." 

413— Presbyterians (U. S.)— 966,437 members. 

"Confession of Faith," xxi, §§ vii, viii : "As it is of the law of 
nature, that, in general, a due proportion of time be set apart for the 
worship of God ; so, in His Word, by a positive, moral, and perpetual 
Commandment, binding all men in all ages, He hath particularly ap- 
pointed one day in seven for a Sabbath, to be kept holy unto Him : 
which, from the beginning of the world to the resurrection of Christ, 
was the last day of the week ; and, from the resurrection of Christ, 
was changed into the first day of the week, which in Scripture is called 
the Lord's-day, and is to be continued to the end of the world, as the 
Christian Sabbath. The Sabbath is then kept holy unto the Lord, 
when men, after a due preparing of their hearts, and ordering of their 
common affairs beforehand, do not only observe an holy rest all the 
day from their own works, words and thoughts, about their worldly 
employments* and recreations ; but also are taken up the whole time 
in the public and private exercises of His worship, and in the duties 
of necessity and mercy." [This doctrine of the Christian Sabbath is 
expanded in the Shorter and Larger Cathechism in the explanations 
of the Fourth Commandment.] The General Assembly of the 
Presbyterian Church, North (U. S.), in 1884 adopted, with only two 
dissenting votes, the following report of its Sabbath Committee : 
" Resolved, That this General Assembly calls the attention of the 
United States Government to the violation of the Sabbath by the 
Postal Department in forwarding and distributing the mails on that 
day, and also to the fact that such violation of the Sabbath is also a 
violation of the personal rights guaranteed to every citizen by our 
Constitution, inasmuch as it compels employees of this Department to 
either violate the Sabbath or relinquish their positions under the Gov* 



APPENDIX. ' 59I 

ernment. Resolved also, That inasmuch as soldiers at various mili- 
tary posts in the United States are compelled to parade on the Sab- 
bath, to the violation of conscience and the degradation resulting 
therefrom, and also the demoralization of the communities where such 
posts are stationed, and to the great distress of conscience and the 
convictions of both soldiers and citizens, and the violation of their 
guaranteed Constitutional rights ; and inasmuch as it is unnecessary 
thus to parade and drill on the Sabbath in time of peace ; therefore 
we, the General Assembly of the Presbyterian Church of the United 
States of America, respectfully ask that steps be taken by our Govern- 
ment to forbid such parade or drill on the Sabbath, except in times 
when it may be imperatively demanded by military necessity. . . . 
Resolved, That the law of God on this subject be reverently kept in 
mind ; that warnings against Sabbath desecration be faithfully given, 
and sound views in respect to it be disseminated among our youth, 
and the foreign population coming to this country ; that pastors preach 
on the subject ; that our people be counselled not to be owners in 
Sabbath-breaking corporations, passengers on steamboats run on the 
Lord's-day, patrons of or writers for the Sunday papers ; and that the 
practice of taking mail matter from the post-office on the Sabbath be 
discountenanced." [600,695 members are directly represented by 
these resolutions. All other Presbyterian churches hold substantially 
the same views.] 

414 — Methodists (U. S.)— 3,943,875 members. In the " General 
Rules" of the Methodists, which are the same in all branches of the 
denomination, occurs the following : "It is therefore expected of all 
who continue therein that they should continue to evidence their de- 
sire of salvation, first, by doing no harm, by avoiding evil of every 
kind, especially that which is most generally practised, such as the 
taking of the name of God in vain, the profaning the day of the Lord, 
either by doing ordinary work therein, or by buying and selling." 

Action of General Conference of the Methodist Episcopal Church, 
North, in 1884. — The Report of Sabbath Committee, which was 
adopted, was as follows : " Your committee beg leave to report that 
we view with grave apprehension the growing disregard throughout 
the land for the Christian Sabbath, and the evidently increasing laxity 
of conscience among our people respecting the sacredness of the day. 
' If the foundations be destroyed, what can the righteous do ? ' A 
proper recognition of the sanctity of the holy Sabbath is one of the 
chief corner-stones in the foundation of the Church and of our Chris- 
tian civilization. If this be removed by the persistent efforts of those 
who seek to destroy it, or lose, in any sense, its sacred character 
through laxity of conscience among Christians, everything held dear 
or sacred in both Church and state can not but be disastrously affected. 
Furthermore, we recognize as an infraction of both moral and civil 
law the pursuit of ordinary business or labor upon the Sabbath day, 
and as being destructive of the best interests of the individual, the 
home, and of society ; therefore, Resolved, 1. That we deplore the 
low state of moral sentiment which permits, almost without rebuke, 
certain elements of community to live in constant violation of this 
wholesome law, by keeping open ordinary places of business, drink- 
ing saloons, running railroad trains, and engaging in Sunday picnics. 
2. That we regard all unnecessary travel on the Sabbath, the buying 



592 THE SABBATH FOR MAN. 

or reading of Sunday papers, and all forms of pleasure-taking on that 
day, as being in violation of the Divine injunction, ' Remember the 
Sabbath day to keep it holy.' 3. That we will faithfully employ all 
lawful measures to lead our people everywhere to a higher apprecia- 
tion of the Sabbath as the great law of God, and conservative of moral 
and civil government." [Dr. J. M. Buckley thought the report left 
everything loose. " Necessary travel " could be interpreted in all 
sorts of ways.] £1,799,593 members are directly represented by these 
resolutions. All other Methodist churches hold substantially the same 
views of the Sabbath, as shown by the following paragraph from the 
Pastoral Address of the Centennial Conference of all American Meth- 
odist churches, Dec, 1884 : " A spiritual Church without a Sabbath is 
an impossibility. God has consecrated one seventh of our days to 
rest and worship. The law enjoining its observance is both positive 
and moral, imbedded in the Decalogue, enforced in the New Testa- 
ment, and interpreted and illustrated in the practice of the Primitive 
Church. But it is not less a benevolent than a positive institution. 
It is needed by all the toiling millions of earth. To the laborer it is a 
boon of priceless value, and to the professional man and the man of 
business, with nerve and brain strained to the utmost tension, it comes 
as a benediction indeed ; to the Christian it is indispensable. All 
classes need the physical and moral recuperation it brings. But this 
precious gift of God is imperilled by the sordid claims of mammon, 
and the no less imperious clamor of sensuality. It behooves the 
Church to stand up in the firmness of her God-given might to with- 
stand the aggressions of evil men who would destroy this pillar of our 
Christian civilization. We ask first of all, that in your own personal 
conduct you will honor the Divine command : ' Remember the Sab- 
bath day to keep it holy.' Make the holy day a delight, not a burden. 
Gather into it all the light and cheerfulness of a living faith. Be joyful 
in the Lord. Put away secular thoughts and conversations, secular 
reading, and work, and let the day be sacred to spiritual exercises and 
refreshments, and to works of charity and necessity. We beseech 
you, as Christian people, to stand like a wall of adamant against all 
who would profane the day of the Lord."] 

415 -Reformed Churches of Switzerland and France : [The 
doctrine of these churches is found in the Helvetic Confession, drawn 
up in 1566, which is still, says Prof. Scott, " the historic creed of the 
Swiss Church, though the churches in Switzerland are now left free 
to believe it or not as they please. It is held historically, though 
loosely, by the French Church."] " In the churches of old, from the 
very time of the Apostles, not merely were certain days in each week 
appointed for religious assemblies, but the Lord's-day itself was con- 
secrated to that purpose, and to holy rest. This practice our churches 
retain for worship's sake, and for charity's sake. But we do not 
thereby give countenance to Judaic observance, or to superstition. 
We do not believe, either that one day is mojre sacred than another, 
or that mere rest is in itself pleasing to God. We keep a Lord's- 
day, not a Sabbath day by an unconstrained observance." 416 — 
Reformed Church of America, 80,156 members. Heidelberg Cate- 
chism, Question 103 : " What does God require in the Fourth Com- 
mandment ?" "In the first place, that the ministry of the Gospel and 
schools be maintained ; and that I especially on the Day of Rest dili- 



APPENDIX. 593 

gently attend church to learn the Word of God, to use the holy sacra- 
ments, to call publicly upon the Lord, and to give Christian alms. In 
the second place, that all the days of my life I rest from evil works, 
allow the Lord to work in me by His Spirit, and thus begin in this 
life the everlasting Sabbath." See Hessey (704), p. 172. Action of 
the General Synod of the Reformed Church of America, 1883 : "Re- 
solved, That our ministers be urged statedly to preach upon the Chris- 
tian Sabbath, and its proper observance, and to use all their influence 
through the pulpit and press to restrain the growing tendency to 
desecrate the Lord's-day. Resolved, That all church officers, mem- 
bers, Christian parents, and teachers be and are hereby admonished, 
so as to have those under their care in the fear of the Lord, that they 
shall keep His Sabbaths, and count His holy day honorable." [The 
Heidelberg Catechism is also the standard of the German Reformed 
Church, which numbers in U. S. 163,669.] 

417— Roman Catholics (U. S.)— 6,832,954 population. See (1000), 
"Romanists." Pope Leo X, see p. 60. Cardinal McCloskey of N. Y., 
1882 : " We wholly denounce and positively forbid excursions or pic- 
nics on Sundays or after dark, all moonlight excursions and all Sunday 
picnics ; and we exhort our good people, who love their Church and 
have the interests of religion and morality at heart, to abstain from 
any participation in such scandalous, unhallowed and disgraceful 
practices, and to use all their influence to suppress them. The 
Lord's-day, the blessed day of rest, must not be desecrated by such 
shameful scenes." Metropolitan Catholic Union, at State Conven- 
tion, Troy, 1882 : " That the sale of intoxicating drinks upon the 
Lord's-day is not only a violation of the laws of the State and of the 
precepts of the church, but also a fruitful source of intemperance, and 
we are bound in the very nature of this Union to oppose it and to seek 
by every available means to uproot it." Catholic Young Men's Con- 
vention, Chicago, 1881 : " Whereas, In many of our large towns and 
cities, particularly those of the West, theatrical managers and proprie- 
tors of variety halls and concert saloons have endeavored to obliterate 
the Sunday by keeping their places open on that day, in gross viola- 
tion of Christian decency, and thus lend their influence to the unholy 
cause of vice and immorality, Resolved, That we call upon the different 
town and city governments, and upon all Christian people, to use 
every lawful means to bring about a proper observance of Sunday, 
which is the great social bulwark of Christianity." Butler's Cate- 
chism—the standard among English-speaking people (pp. 34, 40, 58) : 
"Q. Say the Third Commandment. A. Remember that thou keep holy 
the Sabbath day. Q. What is commanded by the Third Command- 
ment? A. To sanctify the Sunday. Q. Which is the chief duty by which 
we are commanded to sanctify the Sunday ? A. Assisting at the holy 
sacrifice of the Mass. Q. What other religious exercises are recom- 
mended to sanctify the Sunday? A. Attending vespers, reading 
moral and pious books, and going to communion. Q. What particu- 
lar good works are recommended to sanctify the Sunday? A. The 
words of mercy, spiritual and corporal ; and particularly to instruct the 
ignorant in the way of salvation, by word and example. — Daniel 12 : 3. 
Q. What is forbidden by the Third Commandment ? A. All unneces- 
sary servile work ; and whatever may hinder the due observance of 



594 THE SABBATH FOR MAN. 

the Lord' s-day, or tend to profane it. . . . Q. How are we to keep 
holy days? A. As we should keep the Sundays. . . . Q. What 
Divine traditions existed before Moses wrote the first books of the 
Old Testament ? A. The duty of sanctifying the Sabbath {Gen. 2:3); 
the prohibition of eating the blood of animals {Gen. 9 : 4) ; the rite of 
Circumcision {Gen. 16 : 10) ; and generally, the whole history of re- 
ligion before the time of Moses, during twenty-five hundred years. 
Q. What traditions of the Christian religion existed before the several 
books of the New Testament were promulgated or written ? A. The 
substitution of the Sunday, as a Holy Day, for the Sabbath, or 
Saturday ; the abrogation of the necessity of circumcision, and, 
generally, the whole system of the Christian religion." — From the 
Pastoral Letter of the Roman Catholic Prelates of the United 
States, Dec. 1884: "The Lord's-day. — There are many sad facts 
in the experience of nations, which we may well store up as les- 
sons of practical wisdom. Not the least important of these is the fact 
that one of the surest marks and measures of the decay of religion in 
a people is their non-observance of the Lord's-day. In travelling 
through some European countries, a Christian's heart is pained by the 
almost unabated rush of toil and traffic on Sunday. First, grasping 
avarice thought it could not afford to spare the day to God ; then un- 
wise governments, yielding to the pressure of mammon, relaxed the 
laws, which for many centuries had guarded the day's sacredness — 
forgetting that there are certain fundamental principles which ought 
not to be sacrificed to popular caprice or greed ; and when, as usually 
happens, neglect of religion had passed by lapse of time into hostility 
to religion, this growing neglect of the Lord's-day was easily made 
use of as a means to bring religion itself into contempt. The Church 
mourned, protested, struggled, but was almost powerless to resist the 
combined forces of popular avarice and Caesar's influence, arrayed on 
the side of irreligion. The result is the lamentable desecration which 
all Christians must deplore. And the consequences of the desecration 
are as manifest as the desecration itself. The Lord's-day is the poor 
man's day of rest ; it has been taken from him — and the laboring 
classes are a seething volcano of social discontent. The Lord's-day is 
the home day, drawing closer the sweet domestic ties, by giving the 
toiler a day with wife and children ; but it has been turned into a day 
of labor — and home ties are fast losing their sweetness and their hold. 
The Lord's-day is the church day, strengthening and consecrating the 
bond of brotherhood among all men, by their kneeling together around 
the altars of the one Father in heaven ; but men are drawn away from 
this blessed communion of saints — and as a natural consequence they 
are lured into the counterfeit communion of Socialism, and other wild 
and destructive systems. The Lord's-day is God's day, rendering 
ever nearer and more intimate the union between the creature and his 
Creator, and thus ennobling human life in all its departments ; and 
where this bond is weakened an effort is made to cut man loose from 
God entirely and to leave him according to the expression of St. Paul, 
' without God in this world ' (Ephes. 2 : 12). The profanation of the 
Lord's-day, whatever be its pretext, is a defrauding both of God and 
His creatures, and retribution is not slow. In this country there are 
tendencies and influences at work to bring about a similar result, and 
it behooves all who love God and care for society to see that they be 



APPENDIX. 595 

checked. As usual, greed for gain lies at the bottom of the move- 
ment. Even when the pretence put forward is popular convenience 
or popular amusement, the clamor for larger liberty does not come so 
much from those who desire the convenience or the amusement as 
from those who hope to enrich themselves by supplying it. Now far 
be it from us to advocate such Sunday laws as would hinder necessary 
work, or prohibit such popular enjoyments as are consistent with the 
sacredness of the day. It is well known, however, that the tendency 
is to rush far beyond the bounds of necessity and propriety, and to 
allege these reasons only as an excuse for virtually ignoring the 
sacredness of the day altogether. But no community can afford to 
have either gain or amusement at such a cost. To turn the Lord's- 
day into a day of toil is a blighting curse to a country ; to turn it into 
a day of dissipation would be worse. We earnestly appeal, therefore, 
to all Catholics without distinction not only to take no part in any 
movement tending toward a relaxation of the observance of Sunday ; 
but to use their influence and power as citizens to resist in the opposite 
direction. There is one way of profaning the Lord's-day which is so 
prolific of evil results that we consider it our duty to utter against it a 
special condemnation. This is the practice of selling beer or other 
liquors on Sunday, or of frequenting places where they are sold. This 
practice tends more than any other to turn the day of the Lord into a 
day of dissipation, to use it as an occasion for breeding intemperance. 
While we hope that Sunday laws on this point will not be relaxed, but 
even more rigidly enforced, we implore all Catholics, for the love of 
God and of country, never to take part in such Sunday traffic, nor to 
patronize or countenance it. And we not only direct the attention of 
all pastors to the repression of this abuse, but we also call upon them 
to induce all of their flocks that may be engaged in the sale of liquors 
to abandon as soon as they can the dangerous traffic, and to embrace 
a more becoming way of making a living. And here it behooves us 
to remind our workingmen, the bone and sinew of the people and the 
specially beloved children of the Church, that ii they wish to observe 
Sunday as they ought, they must keep -away from drinking places on 
Saturday night. Carry your wages home to your families, where they 
rightfully belong. Turn a deaf ear, therefore, to every temptation, 
and then Sunday will be a bright day for all the family. How much 
better this than to make it a day of sin for yourselves, and of gloom 
and wretchedness for your homes, by a Saturday night's folly or de- 
bauch. No wonder that the Prelates of the Second Plenary Council 
declared that ' the most shocking scandals which we have to deplore 
spring from intemperance.' No wonder that they gave a special ap- 
proval to the zeal of those who, the better to avoid excess, or in order 
to give good example, pledge themselves to total abstinence. Like 
them we invoke a blessing on the cause of temperance, and on all who 
are laboring for its advancement in a true Christian spirit. Let the 
exertions of our Catholic Temperance Societies meet with the hearty 
co-operation of pastors and people. ; and not only will they go far 
toward strangling the monstrous evil of intemperance, but they will 
also put a powerful check on the desecration of the Lord's-day, and 
on the evil influences now striving for its total profanation. Let all 
our people ' Remember to keep holy the Lord's-day.' Let them make 
it not only a day of rest, but also a day of prayer. Let them sanctify 



596 THE SABBATH FOR MAN. 

it by assisting at the adorable sacrifice of the mass. Besides the priv- 
ilege of the morning mass, let them also give their souls the sweet en- 
joyment of the vesper service and the benediction of the Blessed Sac- 
rament. See that the children not only hear mass, but also attend the 
Sunday-school. It will help them to grow up more practical Catho- 
lics. In country places, and especially in those which the priest can 
not visit every Sunday, tl.e Sunday-school ought to be the favorite 
place of reunion for young and old. It will keep them from going 
astray, and will strengthen them in the faith. How many children 
have been lost to the Church in country districts, because parents neg- 
lected to see that they observed the Sunday properly at home and at 
Sunday-school, and allowed them to fall under dangerous influences." 
— Catholic Examiner, Brooklyn, Dec. 20, 1884. 

41§— Seventh-day Adventists (U. S.)— 17,169 members. From 
" Origin, Progress and Principles" : " S. D. Adventists have no creed 
but the Bible ; but they hold to certain well-defined points of faith, for 
which they feel prepared to give a reason to every man that asketh 
them. The following propositions may be taken as a summary of the 
principal features of their religious faith, upon which there is, so far as 
we know, entire unanimity throughout the body. They believe . . . 
' XL That God's moral requirements are the same upon all men in all 
dispensations ; that these are summarily contained in the Command- 
ments spoken by Jehovah from Sinai, engraven on the tables of stone, 
and deposited in the ark, which was in consequence called the " ark of 
the covenant," or testament ; Num. 10 : 33 ; Heb. 9 : 4, etc. ; that this 
law is immutable and perpetual, being a transcript of the tables deposited 
in the ark in the true sanctuary on high, which is also, for the same rea- 
son, called the ark of God's testament ; for under the sounding of the 
seventh trumpet we are told that " the temple of God was opened in 
Heaven, and there "was seen in His temple the ark of His testament." 
Rev. 11 : 19. XII. That the Fourth Commandment of this law re- 
quires that we devote the seventh day of each week, commonly called 
Saturday, to abstinence from our own labor, and to the performance 
of sacred and religious duties ; that this is the only weekly Sabbath 
known to the Bible, being the day that was set apart before paradise 
was lost, Gen. 2 : 2, 3, and which will be observed in paradise re- 
stored, Isa. 66 : 22, 23 ; that the facts upon which the Sabbath institu- 
tion is based confine it to the seventh day, as they are not true of any 
other day ; and that the terms Jewish Sabbath and Christian Sabbath, 
as applied to the weekly rest-day, are names of human invention, un- 
scriptural in fact, and false in meaning. XIII. That, as the man of 
sin, the papacy, has thought to change times and laws (the law of 
God), Dan. 7 : 25, and has misled almost all Christendom in regard to 
the Fourth Commandment, we find a prophecy of a reform in this re- 
spect to be wrought among believers just before the coming of Christ. 
Isa. 56 : 1, 2 ; 1 Pet. 1:5; Rev. 14 : 12, etc' " 419— Seventh-day 
Baptists (U. S.)— 8,611 members. Belief substantially the same as 
above. 420— Unitarians (U. S.)-— 20,000 members — " estimated." 
See pp. 8 4, 2 64, (826), (882), (883), (884). 421— Universalists(U. S.) 
— 36,238 members. Their position on Sabbath observance is substan- 
tially the same as that of Unitarians. [Mennonites (U. S.) -30,000 
members— although "evangelical Christians" (Schaff-Herzog) are 
crcedless and so have no authoritative utterance on the Sabbath. Mo- 



APPENDIX. 597 

RAVIAXS (U. S.) — 9,928 members — also have no formal confession, 
but a reputation for good Sabbath observance nevertheless. New 
Jerusalem Church (U. S.)— 3,994 members. No official declaration 
on the Sabbath. Swedenborg's interpretation of the Fourth Com- 
mandment is allegorical.] 

422 — In the presence of these declarations on the Sabbath not only 
in creeds but in recent resolutions of representative and delegated 
bodies, we leave the reader to judge whether ignorance or wilful mis- 
representation is back of the statement of the leading paper of Seventh- 
day Baptists (which has been made in substance by many advocates of 
the Continental Sunday also), that " the traditionary notions of Sab- 
batical duty to which we are accustomed are the notions only of a very 
small party in, the Christian Church." The figures given show that 
four fifths of the Evangelical Christians of America recognize the 
Lord' s-day as " the Christian Sabbath," resting for its authority on the 
Fourth Commandment, and by that determined also as to its mode of 
observance. Of those in evangelical denominations w T hich do not as 
a whole take this position — Congregationalists, Episcopalians, Friends, 
Lutherans, etc., — a very large number take the same position as indi- 
viduals. See p. 8 5, (504). 

500— What Noted Men Say of the Sabbath. 501 — The Sab- 
bath's Authority. 502 — E. B. Webb, D.D., of Boston, in a tract 
on The Sabbath : " The Sabbath was not smuggled into the calendar of 
the week by a crafty Church, neither is it sustained by designing 
priests. God established the Sabbath ; and the hand that upholds the 
sun, and revolves the seasons, secures the recurrence of the Holy 
Day." 503 — Rev. A. J. Sessions, i?i ' " Lord' 's-day Rescued ;" " The 
Sabbath is one of the ten diamonds on a golden cord which never 
must be broken." 504— Sir Roundell Palmer, M. P. Earl 

Selborne, Lord High Chancellor of England), in a speech against the 
Sunday opening of museums, 1S56 : " All ministers of the Christian 
religion throughout the world — whether Roman Catholics, who place 
the obligation on ecclesiastical grounds, or members of the Church of 
England, or of any of the Protestant communities, who regard it as a 
Scriptural and Divine institution — would agree that it is a moral obli- 
gation, resting upon higher grounds than any which could be derived 
from mere temporal sanction" (Sgg). 505 — Bishop, on Criminal 
Laze : " It is a mistake to suppose that Sabbath-keeping is a thing 
merely of religious observance . . . The setting apart by the whole 
community of one day in seven, wherein the thoughts of men and 
their physical activities shall be turned into another than their accus- 
tomed channel, is a thing pertaining as much to the law of nature as 
is the intervening of the nights between the days." 506 — Rev. F. 
W. Robertson, of Brighton : " I am more and more sure by experi- 
ence that the reason for the observance of the Sabbath lies deep in the 
everlasting necessities of human nature, and that, as long as man is 
man, the blessedness of keeping it not as a day of rest only, but as a 
day of spiritual rest, will never be annulled. . . . For the Sabbath 
was made for man. God made it for men in a certain spiritual state, 
because they needed it. The need, therefore, is deeply hidden in 
human nature. He who can dispense with it must be holy and spirit- 
ual indeed. And he who, still unholy and unspiritual, would yet dis- 
pense with it, is a man who would fain be wiser than his Maker. "We, 



598 THE SABBATH FOR MAN. 

Christians as we are, still need the law, both in its restraints, and in 
its aids to our weakness. ... I certainly do feel by experience the 
eternal obligation, because of the eternal necessity, of the Sabbath. 
The soul withers without it ; it thrives in proportion to the fidelity of 
its observance." — Life, Boston, 1865, vol. i. p. 248 ; Serm., 2d series, 
p. 205. 507 — A. J. Gordon, D.D., of Boston : " When your watch 
as you take it from your pocket is found to agree to a second with the 
town-clock, you are strongly assured that you have the true time of 
day. So, when the dial of nature is found to agree with the dial of 
revelation, what conviction it awakens of the truth of the Bible ! If 
the pulse-beats of the heart tick with the seconds of God's Sabbatic 
time, so that when God's clock strikes seven, the heart says seven 
also, how the conviction is strengthened and deepened that God must 
be the author and regulator of both" (714) ! 

511 — The Sabbath's Personal Benefits to the Body and to 
Business. 512— Bishop Ryle, in "A Word for Sunday" : "The 
Sabbath is God's mericful appointment for the common benefit of all 
mankind. It i-s not a yoke but a blessing. It is not a burden but a 
mercy. It is not a hard, wearisome requirement, but a mighty public 
benefit." 

513 — For valuable testimonies by Sir Matthew Hale, Drs. Farre, 
Sewell, Mussey, Harrison, Alden, and others to the physical and men 
tal benefits of the Sabbath, see Sabbath Manual by Justin Edwards 
(Am. Tract Soc, N. Y.) 

525 — The Sabbath's Benefits to the Mind. 526 — Isaac 
Taylor, D.D. : " I am prepared to affirm that the Sabbath is the best 
of all means of refreshment to the mere intellect." 527 — Right 
Hon. W. E. Gladstone, in a speech against the Sunday opening of 
Museums : " From a long experience of a laborious life, I have be- 
come most deeply impressed with the belief— to say nothing of a 
higher feeling — that the alternations of rest and labor at the short inter- 
vals which are afforded by the merciful and blessed institution of Sun- 
day are necessary for the retention of a man's mind and of a man's 
frame in a condition to discharge his duties, and it is desirable as 
much as possible to restrain the exercise of labor upon the Sabbath, 
and to secure to the people the enjoyment of the day of rest." 52§ 
— Ralph Waldo Emerson : " The Sunday is the core of our civiliza- 
tion, dedicated to thought and reverence. It invites to the noblest 
solitude and to the noblest society." 529 — Coleridge : " I feel as 
if God in giving the Sabbath had given fifty-two springs in the year." 

535 — Of the Sabbath's Benefits to Workingmen, with Spe- 
cial Reference to the Question of Sunday Opening of Museums. 
536 — Grahame : 

" Hail, Sabbath ! thee I hail, the poor man's day ! 
On other days the man of toil is doomed 
To eat his joyless bread, lonely ; 
But on this day, embosomed in his home, 
He shares the frugal meal with those he loves." 
537 — Mr. Broad hurst, M.P., Trades Unionist, hi a speech against the 
Sunday opening of museums : " To those who live a ceaseless life of 
toil, the Sunday is that which the cooling stream in the desert is to 
the weary traveller. They know they will arrive at it, and it is one 
of their great hopes in life that they may on that one day of the week 



APPENDIX. 599 

feel that all men are equal for twenty-four hours, and that they are 
having a foretaste at least of a future in which they shall share with 
all mortals the results of a life of labor. Whatever you do, do not 
take away the poor man's Sunday. It is the only day he has to him- 
self. If you attempt to begin opening places of amusement, you will 
soon have places of work open too, and thus the poor man will lose that 
which he now enjoys" (866). 538 — Earl of Shaftsbury, in a debate 
on the Sunday opening of musetims, in the House of Lords, Feb., 1 88 1 : 
" Sunday is a day so sacred, so important, so indispensable to man, 
that it ought to be hedged round by every, form of reverence. Its 
adaptability to the wants and necessities of society, the wisdom of its 
institution, proves it to be Divine ; and the working people of this 
country — the great bulk of the working people regard it in that light. 
They differ, no doubt, many of them. Some take a religious view of 
the matter ; others take a more political view of it ; but all are of this 
mind that the sanctity of the Sunday is to them a great protection. 
539 — Earl of Beaconsfield (D' Israeli), in a debate on museums : 
" Of all Divine institutions, the most Divine is that which secures a 
day of rest for man. I hold it to be the most valuable blessing ever 
conceded to man. It is the corner-stone of civilization, and its fract- 
ure might even affect the health of the people. The opening of 
museums on Sundays is a great change, and those who suppose for \ 
moment that the proposal could be limited to the opening of museums 
will find they are mistaken." 540 — Reuen Thomas, D.D., New 
Haven, Ct. : " Our friends who want museums, picture galleries, and 
other such places, open on Sunday, think that thus Sunday can be 
made a little less objectionable to the foreigner. I have no doubt as 
to their meaning well by these expedients, urged, as we sometimes 
hear, to keep the drinking-men out of the saloons. Personally, I 
have made too many observations and inquiries, seen and heard too 
much on the Continent of Europe and in England, to believe even for 
the space of a second, that seeing Egyptian mummies, and stuffed 
monkeys, or even very fine works of art, in art-galleries, will ever*do 
anything in that direction. In England we have been successful so 
far in keeping all our public institutions closed on the Sunday, — with 
one exception. There is a famous library in the town of Birmingham 
which was opened a few years since. I was curious to know what 
c'ass of readers frequented it, and what class of books was taken out 
en Sunday. I was informed that the most inferior books in the 
library were invariably called for on Sundays. Our brethren, who 
believe that some indefinite good is to come to somebody from keep- 
ing public, slate, and national museums open on Sunday, have only 
to visit the countries where none of them are shut, have only to ob- 
serve the kind of pictures which are most popular with the Sunday 
visitors, to have their faith shaken, and the ardor of their zeal cooled. 
My firmly-rooted belief is that it is not in the spirit of weak compro- 
mise on this, or any question, that strength lies. Our influence over 
the foreign population will not be in proportion to our likeness to 
them, but in the ratio of our elevation above them. The great reason 
why America is more attractive to them than France or Germany or 
Italy is, that she is different from all ; and the difference is a differ- 
ence of elevation. So it must be on this Sabbath question. We must 
have a holier, a purer, a more beneficent Sabbath, than Germany 



6oo THE SABBATH FOR MAN. 



or France has, if we would have a brighter and cheerier Sabbath. 
543 — Rev. H. G. Tomkins : " Have men forgotten the perfection of 
art in ancient Greece side by side with the most appalling and revolting 
corruption ? Have men forgotten that ' the vices of civilization ' have 
passed into a proverb ? Have men forgotten that it is not pleasure, 
nor refinement of taste, nor culture, nor arts and sciences which ele- 
vate a people and keep them great, but rather virtue, chastity, honor, 
self-restraint, and the fear of God ? In the course of twenty years' 
ministry I have never yet met with any one who was made a Chris- 
tian by the Fine Arts, nor have I faith to believe or expect that I ever 
shall witness such a phenomenon" (852). 544 — John Gritton, 
D.D. : "When we go to those chiefly concerned in the matter, the 
labouring classes, we find an almost unanimous verdict against break- 
ing down the ancient character of the Sabbath in the land. Some- 
times from true Christian principles, at other times from wise, long- 
headed prudence, they are not in favor of opening places of semi- 
amusement and semi-art instruction on the Lord's-day" (799). 545 
— Archbishop Tait, in a speech in the House of Lords, Feb. 22, 1883, 
against the Sunday opening of museums : " The working classes are 
satisfied that if once they broke in upon the present custom, it would 
be impossible to impose any limit upon the change ; that one class of 
employers after another would open their establishments, until at last 
all shops and workshops would adopt the plan of continuous labour." 
546 — Earl Cairns, in a speech in the House of Lords against Lord 
Thtc?'low's motion for Sunday opening of museums : "If the State once 
enters upon a course of this kind, the only point at which it would 
stop short is the point which has been reached in foreign capitals, 
where there is absolutely no protection at all to the workingman in 
the observance of the Sabbath." 547 — Dean Stanley : " I decline 
altogether to sit in judgment on the consciences of others. I believe 
there are very few in this country who would not feel that it was an 
immense gain to the solidity, the seriousness, the elevation of the 
English character, that on at least one day in the week there should 
be an interruption in the perpetual course of amusements and enter- 
tainments which, however innocent, tend to dissipate and distract the 
mind, and from which it was a great advantage to every thinking man 
to be from time to time disengaged and delivered" (799). 548 — 
Editor of The London Times, December 9, 1865 : " How much we all 
owe to the observance of Sunday, it would be difficult to estimate. 
We may be allowed to think that the day has had an influence on 
our national character, and contributed a sobriety, a steadiness, 
and a thoughtfulness to it which it would otherwise have wanted." 
550 — Sir Roundell Palmfr : "I can imagine that much more 
affecting and more moving arguments could be constructed in favor 
of the 1 ight to be allowed to labour for addil ional bread on Sunday than 
any now offered in favor of recreation and amusement" (899). 551 
— Rev. C. B. Smith, D.D., New York: "Religion, teaching the 
sanctity of the workman's weekly day of rest, has proved itself a good 
though strict keeper of his liberty." — Quoted in The Intelligencer. 
552— Charles Dudlky Warner : " Sunday is more essential to the 
7uorkers of society than to any other members. The reverent observ- 
ance of it is a prerequisite to their moral and spiritual growth ; and 
this growth is necessary, not only to industrial but to national success. 



APPENDIX. 60 1 



In the name then of religion, patriotism and material prosperity, the 
worker is entitled to those conditions which will enable him to ap- 
proach the Sabbath with a reverent pleasure, instead of with a revenge- 
ful feeling, or an indifference growing out of exhaustion." — Quoted in 
Zions Herald. 553 — Bishop Henry C. Potter, D.D., New York : 
" In such a capital as Paris, it has already come to pass that the work- 
ingman's Sunday is often as toilsome a day as any other ; and that 
since the law no longer guards the day from labor, the capitalist and 
contractor no longer spare nor regard the laborer" (803). 554 — 
Bishop Samuel Fellows, D.D., Chicago, in a sermon, 1884: "The 
Sabbath is God's best boon to the workingman, not only to the one 
who works with his hands, but also to the one who works with his 
brain." 555 — Joseph Cook : " It is simply a question of the distri- 
bution of hours of labor and rest, whether a man works sixty hours a 
week, and has a jaded, unproductive Monday, or the same number of 
hours and has an elastic Monday. When a man must work sixty 
hours a week, what are the reasons which make it wise for him to 
labor for six days and do all his work, and rest the seventh, rather 
than to divide the labor equally between the seven days ? I. Monot- 
ony in toil is not broken up when the seventh day must contain cs 
much labor as either of the preceding six days. 2. Without the break- 
ing up of the monotony of labor, there can be no adequate rest. 3. 
Without adequate rest, the pace and speed of labor soon slacken. 
4. Lashed forward monotonously, without proper rest in their work, 
the brain and body fall into disease. 5. Productive power is there- 
fore, by unalterable natural law, dependent for its highest efficiency 
on periodic rest of such length and frequency as will break up the 
monotony of toil, and maintain the physical and mental elasticity of 
the laborer" (714). 556 — A. J. Gordon, D.D. : " In an anti-Sab- 
bath convention I heard several well-known free-thinkers appealing 
vehemently to the people to rise up against the tyranny of Sunday 
laws and restrictions. ' Let the day be as free as any other,' they de- 
manded. ' Let the cars and steamboats run ad libitum, for conveying 
the tired people on excursions into the fields and upon the waters. 
Let the reading-rooms and theatres be open for the entertainment of 
the weary working-people. Let the shop-keeper be free to take down 
his shutters, and sell his fruit and refreshments to the hungry and 
thirsty crowds that shall pass by.' Is not it strange, that men who 
assume the name of ' advanced thinkers ' should put forth a plea for 
liberty, which is so utterly and thoughtlessly self-contradictory as this ? 
They assume to be friends of the workingman, and then clamor for a 
freedom that shall compel him to work seven days in the week" (714). 
557— Henry Ward Beecher, in a sermon on the Sabbath, 1884 : " It 
is needful that a man who is uninstructed should rise up into the 
crystal dome of his house. Ordinarily he is working on the ground 
floor ; but there comes a day in which, if he improves the means that 
are within his reach, a man can cease to be altogether a mechanical 
agent, can cease to think of physical qualities or things, and rise into 
the realm of ideas, into the realm of social amenities, into the realm 
of refined and purified affections, into the great mysterious, poetic 
realms of the spirit. And is there any class that need that more than 
poor laboring men?" 558 — Moses D. Hoge, D.D., Richmond. 
Va: : " The best friend of the poor man is his weekly day of rest' 



602 ' THE SABBATH FOR MAN. 



(804). 559 — Prof. David Swing, Chicago : "If to the quantity of 
labor already too large we must give up the hours of Sunday and 
make our nation an everlasting shop, then are we to be as galley 
slaves at once. The six days' struggle come near ruining the bodies 
and brains of so many that any words against the rest-day of 
the people might well awaken simply indignation." — From sermon in 
The Alliance. 560 — Howard Crosby, D.D., in letter to New York 
Tribune, 1883 : " We insist upon Sunday rest for the good of the 
laboring man, and upon a quiet Sunday for the sake of decent courtesy 
to the prevailing religion." 561 — Judge E. L. Fancher, New York, 
in an address at Cooper Union, Dec. 1883, as reported in The New 
York Observer : "If the thousands of poor men and women who were 
compelled to toil six days in seven for their own support could not 
demand one day of rest in seven as a legal right, they might well ask 
for it as a mercy." 562, — S. D. Waddy, M.P. : " Let Sunday once 
come to be used by the nation generally for amusements, and the 
collar of work will be fastened as tightly around the necks of the 
workingmen on Sundays as on any other day" (804). 563— L. W. 
Bacon, D.D. : "You cannot break this statute half across, and leave 
the other half sound. Some of these fine days, as business grows 
brisk, you will get back from your Sunday excursion or beer-garden, 
and find a notice that next Sunday, owing to pressure of business, the 
factory will run, or the shop will be open, and that you are wanted for 
a day's work. And if you think that then you will be able to plead, 
for your rest and your liberty, the very statute that you have defiantly 
broken for your amusement, you will have ample time and opportu- 
nity to find out your mistake" (714). 564— Rev. Henry A. Stim- 
son, Wojxester, Mass., in The Independent, July, 1884: "A vigorous 
resistance to the immorality of the theatre, strenuous enforcement of 
the law against all forms of gambling and of vice, vigilant guarding 
of the Sabbath as a day of rest, the only protection of the people 
against the slavery of ceaseless toil — these and a large provision of 
the means of general education are necessary if the prophecy of the 
statesman for us is to be fulfilled. Only by widespread education, 
coupled with a healthful, moral life, is the trustworthiness of the 
common people to be secured." 565 — Bishop Mallalieu : " The 
inevitable consequences of the Sabbath-breaking so recklessly engaged 
in by corporations will be, first, the destruction of the morals of the 
workmen ; and, secondly, the establishment of such conditions of 
1 ibor that it will take three hundred and sixty-five days' toil to secure 
the same comforts of life as are now procured by the labor of three 
hundred and thirteen days. Hence the Sabbath-breaking corporations 
are the worst enemies of the workingman, and of the Republic". (714). 
56§ — P. J. Prouduon, in (Euvres Complete, II, 120 : " Nothing equal 
to the Sabbath, before or since the legislator of Sinai, has been con- 
ceived and accomplished among men. The laboring classes have the 
deepest interest in maintaining the Sunday observance." 56!)— Dr. 
Niemeyer : " Le rcpos dominical est le premier commandement de 
l'hygiene ; il fournit le moyen d'apprecier ce qu'un peuple a de sens 
commun, et combien il est avance dans la civilisation" (931)- [ " Sun- 
day rest is the first precept of hygiene ; its observance or non-observance 
affords the means of gauging a people's common sense, and the degree 



APPENDIX. 603 

of its advancement in civilization."] 57© — E. Deluz, Geneva : 
" Santedu corps etsanle de l'ame, vie de familleet vie chretienne, pros- 
perity des nations et progres du regne de Dieu, il n'y a rien moins que 
cela au fond meme de la question du Dimanche" (796). [" Health of 
body and health of soul, family life and Christian life, the prosperity of 
nations, and the progress of the kingdom of God, all these lie at the 
foundation of the Sunday question."] 57 1 — Alex. Lombard, in In- 
augural address at Berne Congress, 1879 : " Perseverons done a tra- 
vailer en faveur des desheiites du Dimanche, et nous les verrons tot ou 
tard joindre leur grande voix a la notre. Comme Fa dit le socialiste 
Proudhon, les classes laborieuses sont trop interessees au maintien de 
la feriation dominicale pour qu'elle perisse jamais. En effet, et 
pour nous servir des paroles d'un autre defenseur de la meme cause, 
' toutes choses concourent en faveur de cette legitime revendication : 
la nature l'exige, Dieu le commande et le droit au Dimanche est l'un 
des vrais droits de l'homme" (796). " Let us persevere then in our 
labors in behalf of the classes who have been deprived of their inheri- 
tance in the Sabbath, and we shall behold them, sooner or later, unit- 
ing their mighty voice with ours. As the socialist Prudhon has said, 
the working classes are too much interested in the maintenance of the 
Sabbath to allow its ever becoming obsolete. In fact, to quote the 
words of another advocate of the same cause, ' Everything conspires 
in favor of this legitimate act of restitution ; nature exacts it, God 
commands it and the right to the Sabbath is one of the fundamental 
rights of man.' "] 

575 — The Sabbath's Benefits to the Rich. 576 — Henry M. 
King, D.D. : " Sunday is more than the poor man's day. It is the 
rich man's day as well, who too often finds that increasing wealth and 
business bring increasing care, and make fresh demands upon his 
already exhausted time and strength, and, while checking more and 
more the expression of the natural affections and the cultivation of the 
domestic virtues, at length take complete possession of the man, and 
monopolize him" (714). 577 — R. W. Dale, in Sermons on The Ten 
Couimandments, pp. 117 : " There are too many people in England 
[and in America also], on whose gravestones the French epitaph 
might be written, ' He was born a man, and died a grocer.' Apart 
altogether from the higher relationships of man, it is for the interest 
of the nation that tradesmen, manufacturers, and merchants should 
find the doors of their shops, their works, and their counting-houses 
locked and barred against them during one day in seven, and that for 
twenty-four hours they should be emancipated, by a compulsory law, 
from the bondage which they love too well, and should be compelled 
to spend their time with their children and friends." 578 — William 
Wilberforce, in Letter to Christopke, King of Hay ti, Oct. 8, 1818 : " I 
well remember that during the war, when it was proposed to work all 
Sunday in one of the royal manufactories, for a continuance, not for 
an occasional service, it was found that the workmen who obtained 
government consent to abstain from working on Sundays executed in 
a few months even more work than the others" (714). 579 — J. O. 
Peck, D.D. : " Manufacturers see that goods made on Monday, after 
a day of rest, are superior to those made in weariness Saturday. It 
was found, during our war for the life of the nation, that those great 



604 THE SABBATH FOR MAN. 

manufactories which stopped on the Sabbath turned out more and 
better war material, with greater profit, than those which worked the 
whole seven days" (714). 

580— Its Benefits to the Nation. 581— Right Hon. John 
Bright, in a speech before the House of Commons ; " The stability and 
character of our country, and the advancement of our race, depend, I 
believe, very largely upon the mode in which the Day of Rest, which 
seems to have been specially adapted to the needs of mankind, shall 
be used and observed" (803). 582— Theodore Woolsey, D.D. : 
" Legislation is not confined within the sphere of outward and mate- 
rial good. The ideal good is as much to be protected by the laws of 
society as the good of the body and the temporal possessions. Other- 
wise all that department of law which relates to education, to the pre- 
vention of certain immoral habits, such as obscene exposure of the 
person, to cruelty toward animals, to blasphemy, could not be de- 
fended. The concepiion of man as a moral, intellectual, aesthetical, 
and religious being, has something to do with the conduct of his fel- 
lows toward him or his toward them, and may call for the protection 
of this part of his nature, just as the sensual and outward part of his 
nature calls for his protection in other respects" (714). 583 — Thomas 
Hughes, in a lecture at Cincinnati, Oct., 1880 : " I look upon Sunday 
as a quite unspeakable blessing to all Christian nations, and above all 
to our race, upon whom so large a share of the world's hard work has 
been laid in this marvellous country, and who are addressing them- 
selves to it with an energy full of hope and promise for the future, 
while controlled by high purpose and high principle, but constantly in 
danger of running into feverish haste and reckless and unrighteous 
greed of possession — an unmanly hankering after material prosperity 
and wealth. Against this false tendency — this subtle temptation of us 
English folks on both side of the Atlantic — Sunday, God's appointed 
day of rest and worship, stands out as the great bulwark." (803). 584 
— Hon. Thos. F. Bayard, U. S. Senator from Delaware: "I most 
sincerely approve of the civil institution of the Sabbath. I heartily 
desire to see its observance under statute law, and the stronger law of 
habitual and universal custom and popular acquiescence" (803). 585 
— Justice Strong, U. S. Supreme Court : " There is abundant justi- 
fication for our Sunday laws, regarding them as a mere civil institu- 
tion which they are, and he is no friend to the good order and welfare 
of society who would break them down or who himself sets an exam- 
ple of disobedience to them. They appeal to each citizen as a patriot, 
as an orderly member of the community, and as a well-wisher to his 
fellow-men, to uphold them with all his influence and to show respect 
for them by his conduct and example" (818). 586 — Henry E. 
Young, President of American Bar Association, 1880: "Doubtless 
these [Sunday] laws have their source in the religious customs and 
habits of our people ; but still in a land where the state keeps itself 
wholly apart from matters of religion, they are merely police regula- 
tions, and rest upon the right and duty of every social organization to 
enforce whatever conduces to the welfare of itself, and its members, 
and is necessary to good order" (836). 587— Justice Story : " One 
of the most beautiful boasts of our municipal jurisprudence, is that 
Christianity is a part of the common law, from which it seeks the 
sanction of its rights, and by which it endeavors to regulate its doc- 



APPENDIX. 605 

trines. And the boast is as true as it is beautiful. There never has 
been a period in which the common law did not recognize Christianity 
as lying at its foundation. It pronounces illegal every contract offen- 
sive to its morals. It recognizes with profound humility its holidays 
and festivals, and obeys them as 'dies non juridice.' ' "■ — Quoted in 
Kingsbuty on the Sabbath, p. 124. 588 — Sir Roundell Palmer : 
" The Sabbath has received the sanction of national law in such a 
manner as to become the main sign of national religion, — the great 
testimony in favor of Christianity which the associated body, called 
our country, bears to the world. Who can calculate the influence, 
exercised upon all who came within its sphere, of such a testimony, 
borne by the legislation of the country in favor of higher objects 
than those to which the appetites of man invite him" (899) ? 
590 — Joseph Cook, in The Christian Union : " Safe republicanism 
consists in the diffusion of intelligence, liberty, property, and con- 
scientiousness among the masses. The perils of universal suffrage 
are such that the diffusion of the first three of these blessings among 
the common people will be found inadequate to produce political 
sanity without the fourth. There is no means of securing the diffu- 
sion of conscientiousness among the people without setting apart a 
day for rest and for the moral and religious education of the masses. 
. . . The enemies of Sunday in a republic are the enemies of the poor 
man and of the political sanity of the community at large. . . . 
Among those mischievous cut-throats of the body politic must be reck- 
oned railroads which unnecessarily desecrate the Sabbath, swindling 
public amusements on Sundays, voters who justify open whiskey-shops 
on the Lord's-day, churches — whether Romish or Protestant — that 
turn half of Sunday into a holiday, unprincipled fashionable circles 
who make the day one of dissipation, or parade, and secularists who 
would abolish all Sunday laws." 591 — Henry Ward Beecher : 
" I think it may be shown that an abiding civilization has always gone 
with the Christian Sabbath, and I believe it always will go with it. " 
592— Philip Schaff, D.D., in The Christian Union: " The Church 
of God, the Book of God, and the day of God, are a sacred trinity on 
earth, the chief pillars of Christian society and national prosperity. 
Without them Europe and America would soon relapse into heathen- 
ism and barbarism." 593— Bishop Charles E. Cheney, of Chi- 
cago, in Sermon, 1884 : " The Sabbath is of inestimable secular worth. 
It should be contended for as the men of Anglo-Saxon times did for 
Magna Charta, and those of 1776 for secular independence. . . . Had 
red-handed communism risen up and attempted to destroy the day of 
rest, the interest of the public had been aroused. The peril is in the 
imperceptible and quiet way in which the Sabbath is being taken away. 
If ever this country shall be the spot of revolution, the calamity will 
be seen to have entered through these rents of Sabbath desecration." 
595— J as. Stacey, D.D., Newman, Ga. : " We need an enlightened 
public sentiment, it is true, but unless that public sentiment, when 
thus enlightened, shall find an outward expression in the form of law, 
it will never reach the public evils of which we complain. The drafted 
design must precede the building, but the householder who stops with 
the design, will only have a paper house in which to live. So if the 
friends of the Sabbath stop simply with public sentiment, they will 
only have the plan and nothing else" (804) ! 596 — Rev. E. S. At- 



606 THE SABBATH FOR MAN. 



wood : " There is a myth concerning an old painter, that by happy 
chance he compounded one day a certain mordant, which, colorless 
itself, possessed the power of heightening every color with which it 
was mixed. By the help of his discovery, from being a commonplace 
artist, he became a master. His works were renowned lor the mar- 
vellous brilliancy of their tints. ... It is not mere ecclesiasticakpiej- 
udice which asserts that the American Sabbath has similarly wrought 
in American life. The student of our legislation, the observer of our 
domestic and social prosperity, the inquirer into the excellence of our 
educational systems, finds everywhere the influence of reverence for 
the Lord's-day. Often unrecognized in its workings, the Sabbath is 
the element that has wrought out the choice beauty of the best things 
of which we boast. To it, and largely, we are indebted for juster 
laws, better schools, happier homes, greater security of social order, 
than can be found in other lands ; and therefore let it be perpetuated " 
615 — The Sabbath's Benefits to the Home. 616— H. M. 
King, D.D. : " The Sabbath stands as the guardian and protector of 
the family, with its hallowed associalions and its blessed trusts, the 
faithful watchman who returns upon his regular beat to insure the 
safety of the home, and to cry ' All is well ' " (714). 

620 — Sabbath Observance. 621 — Reuen Thomas, D.D. : " Al- 
lowing that in the generations past theie was too much of rigidity and 
severity in the working out of the Sabbath idea, yet I ask you to take 
ten thousand specimens of the men and women of New England, who 
were matured under that severity and rigidity, and ten thousand speci- 
mens of Frenchmen or Germans to whom Sunday has been anything 
but a Sabbath, and judge by the results on manhood and womanhood 
as to which extreme (if we are obliged to adopt either) is the most 
harmful " (714). 622 — F. W. Robertson : " To needlessly loosen 
the hold of a nation on the sanctity of the Lord's-day would be most 
mischievous ; to do so wilfully, would be an act almost diabolical. 
For, if we must choose between Puritan over-precision, on the one 
hand, and, on the other, that laxity, which in many parts of the Conti- 
nent, has marked the day from other days only by more riotous world- 
liness and a more entire abandonment of the whole community to 
amusement, no Christian ♦would hesitate- — no English" Christian, at 
least, to whom that day is hallowed by all that is endearing in early 
associations, and who feels how much it is the very bulwark of his 
country's moral purity" (898). 623 — George Herbert : 
" Sundays the pillars are 

On which Heaven's palace arched lies ; 

The other days fill up the space, 

And hollow room, with vanities ; 

They are the fruitful beds and borders 

In God's rich garden ; that is bare 

Which parts their ranks and orders" (911). 
624— Right Hon. W. E. Gladstone : " The religious observance of 
Sunday is a main prop of the religious character of the country. . . . 
From a moral, social, and physical point of view the observance of 
Sunday is a duty of absolute consequence." 625 — Bishop Jeremy 
TAYLOR : " The Lord's-day being the rememb.rance of a great bless- 
ing, must be a day of joy, festivity, spiritual rejoicing, and thanks- 
giving ; and therefore it is a proper work of the day to let your devo- 



APPENDIX. 607 

tions spend themselves in singing or reading Psalms, in recounting 
the great works of God, in remembering His mercies, in worshipping 
His excellences, in celebrating His attributes, in admiring His person, 
in sending portions of pleasant meat to them for whom nothing is pro- 
vided, and in all the arts and instruments of advancing God's glory 
and the reputation of religion" (718). 626— William Wilberforce : 
" O what a blessed day is the Sabbath ! which allows us a precious 
interval wherein to pause, to come out from the thickets of worldly 
concerns, and give ourselves up to heavenly and spiritual objects. 
Observation and my own experience have convinced me, that there is 
a special blessing on a right employment of these intervals." — Quoted 
in Edward's Sabbath Manual. 627— J. O. Peck, D.D. : " The same 
Infinite Wisdom that made food for the body, air for the lungs, light 
for the eye, beauty for the taste, and truth for the mind, made the 
Sabbath for man as a moral and religious being. It is a necessity for 
his soul and body" (714). 628 — E. E. Hale, D.D. : " The institu- 
tion of Sunday, if it is to be maintained at all, will be maintained lor 
the nobler purposes of the higher life" (820). 629— Prof. David 
Swing, Chicago : "Be Sunday ever so valuable as a day of positive 
worship of God, it possesses the additional value of being a blessed 
season for man, not as a Christian or as a deist, but for man as a 
rational, and emotional, and toiling, and resting creature. A Sab- 
bath for man is something so vast that in order to measure the idea it 
would be necessary to measure first .the idea of man. Could we esti- 
mate the being for whom the day of rest was made, could we learn 
how much love and thought his home demands, could we find the 
value of his self-introspection, the value of his meditation, could we 
appraise man's imagination, and fancy, and poetry, could we learn 
how deeply his soul needs an altar and a hymn, and understand the 
mystery of the death which awaits him, we might, out of such rich 
premises, learn the value of his Seventh Day — that day of intellectual 
and physical liberty." 630— Rev. H. D. Ganse, D.D., St. Louis: 
" There is no excellent human interest so personal and private, so 
public and universal, that the Sabbath, wisely kept, does not serve it. 
With God's Work and God's Spirit in it, it is the nearest earthly sym- 
bol of the river of the water of life. Its waters, compared with other 
streams, are clear as crystal ; and on either side of it is the tree of 
life, whose leaves are for the healing of the nations' ' (804). 631 — 
Dr. T. D wight : " Take this day from the calendar of the Christian, 
and all that remains will be cloudy and cheerless : religion will instantly 
decay ; ignorance, error, and vice will immediately triumph ; the 
sense of duty vanish ; morals fade away ; the acknowledgment, and 
even the remembrance of God, be far removed from mankind ; the 
glad tidings of salvation cease to sound ; and the communication be- 
tween earth and heaven be cut off forever." 632 — Daniel Wilson, 
D.D., Bishop of Calcutta, in ''Seven Sermons on the Lord's-day :" " As 
to the mass of mankind, if the Sabbath be taken away from them, no 
time is left for religious duties, for the worship of Almighty God, do- 
mestic piety, the instruction of children, the visiting the sick and 
needy, the reading and hearing the Gospel, the celebration of the 
Sacraments, the preparation for that rest of Heaven of which it is the 
pledge and foretaste. And the remaining classes of society would 
never allot a time for those duties, which, if there were no Sabbath, 



608 THE SABBATH FOR MAN. 

would be left open, nor could they sustain the honor of religion in 
their families or the world." 633— J. O. Peck, D.D. : " The Sab- 
bath is the lungs by which the Christian religion breathes. Destroy it, 
and Christianity dies of consumption." 634 — Sir Roundell Palm- 
er : "The consecration of this day to God withdraws man once a 
week from the contemplation of secular and earthly things, and invites 
him, with a call which every man must hear, though all might not re- 
gard, to remember his eternal interests — to recollect that he is a spiiit- 
ual being with an immortal soul, and' that this world, its pleasures, its 
labours, its objects, and its gains, are not the only things for the s^ke 
of which he has been born into the world. That is the greatest of all 
the benefits which this institution confers upon man" (899). 6S5— 
Dr. Flavel Cook : " Numbers of men are trying to preserve national 
monuments. Why do they not try to preserve the greatest monument 
that ever existed, a monument of the Redemption and Resurrection 
of Christ." 636 — Father de Ravignan, S.J. : " I really do not see 
that practical atheism can be more thoroughly expressed than by the 
habitual public and universal violation of the Lord's-day. No more 
worship, no more religion, practically no more God " (803). 637 — 
Lord Kames : " Sunday is a day of account, and a candid account 
every seventh day is the best preparation for the great day of ac- 
count." 638— James Hamilton, D.D.* : "Oh! blessed Sabbath — 
the ladder set up on earth whose top reacheth to heaven, with angels 
of God ascending and descending upon it !" 639 — Bishop Hezekiah 
Hopkins : " In the ring and circle of the week, the Sabbath is the 
jewel, the most excellent and precious of days." 640— Canon Lid- 
don, D.D. : " Sundays are to human life like shafts in a long tunnel ; 
they admit at regular intervals light and air, and though we pass them 
all too soon, their helpful influence does not vanish with the day. It 
furnishes us with strength and light for the duties which await us, and 
makes it easier for us to follow loyally the road which God's loving 
Providence may have traced for each one of us toward our Eternal 
Home." 641 — Longfellow : 

" Sunday is the golden clasp 

That binds the volume of the week." 
642 — George Herbert, " On a Fayre Sabbath Morn ." 
" O Day most sweet, most calm, most bright, 

The bridal of the earth and sky, 
The dews shall weep thy fall to-night, 

For thou must die." 
643 — Christopher Wordsworth, D.D., Bishop of Lincoln : 
i " O Day of rest and gladness, 

O day of joy and light, 
O balm of care and sadness, 

Most beautiful, most bright ! 
* * * •* * 

On thee at the Creation 

The light first had its birth : 
On thee, for our salvation, 

Christ rose from depths of earth ; 
On thee, our Lord victorious, 

The Spirit sent from Heaven, 
And thus on tb.ee, most glorious 

A triple light was given," 



APPENDIX. 



609 



644 — Henry Vaughan, 17M Century, on " Son- D ayes :" 

" Bright shadows of true Rest : some shoots of blisse : 
Heaven once a week : 
The next world's gladness prepossebt in this : 

A day to seek 
Eternity in time : the steps by which 

We climb above all ages : Lamps that light 
Man through his heap of dark days ; and the rich 
And full redemption of the whole week's flight. 

" The milky war chalkt out with suns, a clue 

That guides through erring hours ; and in full story 
A taste of Heaven on earth ; the pledge and rue 
Of a full feast, and the out-courts of glory." 

— Quoted in Hessey. 



" Return, my soul, 
unto 

THY REST, 
FOR 

the Lord 

HATH 

DEALT BOUNTIFULLY 

WITH THEE." 



6io 



THE SABBATH FOR MAN. 



700--AVAILABLE SABBATH LITERATURE, Topically 
Arranged and Concisely Reviewed. 701 — In the United States 
theie has been far too little done for the Sabbath in the way of distrib- 
uting literature. A State sown knee-deep with strong Sabbath docu- 
ments will inevitably improve its Sabbath observance. This leads me 
to say that some of the Sabbath tracts published in the United States 
are calculated to promote rather than decrease the prejudice against 
the Sabbath ; for instance, those that seek to prevent Sunday pleasur- 
ing by stories of the one Sabbath-breaker in a million who gets 
drowned, (896), (921), as if God settled with men day by day ; and 
also those that are illustrated in this fashion : 




A Sabbath " document," or " leaflet" is better than a " tract," even if 
it is the same thing under another name. Best of all for promoting a 
better understanding of the Sabbath would be an able Saturday after- 
noon paper published by several Sabbath Committees together, and 
simultaneously issued at many places, giving articles on the Sabbath, 
and a store of good and popular Sabbath reading, at a price as cheap 
or cheaper than the daily papers. Another valuable method of en- 
lightening the people about the Sabbath is to induce regular periodi- 
cals for old and young to issue special numbers devoted chiefly to it. 
Sabbath Committees have also found it a wise plan to have articles on 
the Sabbath published at low advertising rates in secular papers, 
whose readers needed them and' could not well be reached in any 
other way. Friends of the Sabbath should also see to it that the sub- 
ject is properly represented in public libraries, which are often 
very deficient in standard Sabbath literature. Some Lord's-day socie- 
ties in England use advertising boards and walls to put up Sabbath 
handbills of large type, with gratifying results. By every possible 



APPENDIX. 6 1 I 

method information about the Sabbath should be scattered, especially 
among foreigners and others who do not understand the obligation 
and advantages of the Christian Sabbath. A man often knows better 
than he does, but he never does better than he knows. We must 
throw ink at the Devil as Luther did. In the words of Frances Power 
Cobbe, " Ink has done more to abridge the empire of the Prince of 
Darkness than all the holy water of the saints." 

In finding review articles on the Sabbath, I have been greatly helped 
by Poole's Index (including the unpublished Supplement by the 
courtesy of the editor). Poole's Supplement has been in turn supple- 
mented by the Library Journal" s monthly index, and also from the 
index of legal periodicals. Nearly all of the articles named in these 
indexes have been examined, and are herein classified and described. 
Besides these magazine articles, I have listed and described the most 
valuable books and pamphlets on the Sabbath, and the documents and 
leaflets of the various Sabbath associations. To prevent unnecessary 
repetition, I shall speak of all who hold that the observance of the 
first day of the week has no higher authority than the Church, as hold- 
ing " the Ecclesiastical view ;" of those who claim that it has also the 
warrant of Apostolic precept or practice or both, as holding " the Do- 
minical view ;" of those who claim that, beyond its Church authority 
and the authority of Apostolic example, it has the same authority as the 
Sabbaths of Eden and Sinai, as holding " the Christian-Sabbath view." 
The first of these views is stated by its advocates on p. 63 and in (771). 
The second is given by one of its defenders in (507). The third is the 
view advocated by this book and held by most of the English-speak- 
ing evangelical Christians. See (404). This view is concisely given 
in the following " Statement of Principles," prepared by Rev. W. W. 
Atterbury (803), as the platform of co-operation for a Sabbath Conven- 
tion : " First. — We hold the Sabbath, or weekly rest-day, as founded 
by the Creator in the constitution of man, as embodied in the Fourth 
Commandment of the Decalogue, as recognized and confirmed by our 
Lord Jesus Christ, and as re-appearing with new spiritual significance 
in the Lord's-day of the Christian Church. We aim to promote 
among Christians the sense of its Divine authority, and, the more con- 
scientious observance of it against the influences which now prevail to 
secularize it. Second. — While the State can not and should not en- 
force or interfere with the religions observance of the Sabbath, yet the 
weekly rest-day exists also as a civil institution, maintained by law 
and custom from the beginning of our history, and vitally related to 
the well-being of individuals and of society, and to the stability of our 
free institutions. We aim to promote among our fellow-citizens of all 
classes such a true understanding of its value to themselves, to their 
families, and to the State, as will lead them to resist whatever tends 
to deprive them of it, and to sustain the just laws which protect their 
right to it." In reading articles from reviews, their religious or anti- 
religious position should be borne in mind, as far as they have any. 
The Dublin Review and Catholic World are Roman Catholic. The 
Nineteenth Century, Westminster Review, Canadian, Radical, and Chris- 
tian Review, are anti-evangelical. The Bibliotheca Sacra, Monthly 
Christian Spectator, Presbyterian Review, Princeton Review, Methodist 
Quarterly Review, Congregational Quarterly, Catholic Presbyterian, 
Presbyterian Quarterly , British Quarterly Review, and Baptist Quarterly 



6l2 THE SABBATH FOR MAN. 

Review, are evangelical. Abbreviations and Signs. Titles print- 
ed in small capitals indicate books ; in italics, pamphlets, leaflets, 
documents, and tracts, for general distribution ; in Roman type, single 
articles in magazines or books. J., Journal. Mg., Magazine. Mo., 
monthly. R., Review. Repos., Repository. Q., Quarterly. Other 
abbreviations are generally those used in Poole's Index, which is 
found in all Public Libraries and by which books are called for in writ- 
ing when wanted for reference. The " standards" in defence of the 
Scriptural, natural and civil laws of the Sabbath are indicated by ***. 
The ablest books which deny the perpetual authority of the Fourth 
Commandment or its application to the Lord's-day are indicated by **. 
702 -BOOKS ON THE WHOLE SUBJECT'. 70S- The Sab- 
bath, Viewed in the Light of Reason, Revelation, and His- 
tory *** (J: Gilfillan), pp. 635. Out of print in U. S. Christian- 
Sabbath view. The claim of the book is concisely stated in a motto 
from Hooker, 1597, on its title-page : " We are to account the sancti- 
fication of one day in seven, a duty which God's immutable law doth 
exact for ever." The chief feature of the book is its very full history 
of the British conflicts of opinion about the Sabbath which preceded 
the general acceptance of the doctrine just stated. 704— Sunday, 
Its Origin, History, and Present Obligations.** Bampions Lect- 
ures for i860 (J. A. Hessey). John Murray, London, pp. 436. Do- 
minical view. E. H. Plumptre (712) thus epitomizes Dr. Hessey's 
argument : " Whatever was Ordained by the Apostles (obviously tem- 
porary enactments excepted) is of Divine and perpetual obligation. 
The Lord's-day was so ordained. Therefore it is Divine, and of per- 
petual obligation." The argument is the weakest part of the book, 
which is chiefly occupied with the history of debates about the Sabbath 
in the Church of England and elsewhere, in which department it is 
both learned and valuable. Dr. John Gritton (799) of London, 
than whom none is better able to speak in regard to the state of 
opinion in England in regard to Sabbath observance, said in a recent 
address in Scotland : " We have suffered largely in the South from 
having a generation of clergymen — especially ministers in the Estab- 
lished Church of England — who have been trained under the influence 
of two very persuasive, very influential, and very dangerous books, so 
far as this particular question of Sabbath observance is concerned — I 
mean Dean Alford's Notes on the Greek Testament, and Dr. Hessey's 
Bampton Lectures on the Lord's-day. The result is that we in the 
South are in a much less healthy position than we were ten years ago 
or twenty years ago. A very much larger number of teachers in the 
Churches of England — not only in the Church of England, but spe- 
cially in that Church — take a position which then they would not have 
taken, and everywhere we find a considerable amount of shakiness 
about this question." 705— Eight Studies on the Lord's-day. pp. 
249. This book by an anonymous author, " printed for private dis- 
tribution" by the Riverside Press of Cambridge, Mass., while it dis- 
cusses the whole subject of Lord's-day observance, is evidently in- 
tended chiefly as an antidote to Hessey, whom the author thinks is 
" not wholly right nor wholly wrong." " No one can escape the con- 
viction," he says at the very outset, " that if Dr. Hessey is right, the 
Lord's-day can not stand as an observance obligatory on Christians. 
In respect to its authority he himself places it on a level with the ordi- 



APPENDIX. 613 

nance of Confirmation ; in respect of the character of its celebration 
with Christmas Day." The book defends the Christian-Sabbath view 
with such ability as to win the unqualified praise of President Hitch- 
cock and Dr. Howard Crosby. Reviews of Dr. Hessey's Lectures : 
70S— Fortn. R. 4 : 764. Sunday Question (J. Dennis). A review of 
books on " Sunday," by Dr. Hessey and E. H. Plumtre from the 
basis of one who believes that " Sunday is not the Sabbath in the 
Jewish sense of the word," and who holds the Dominical view of Dr. 
Hessey. He calls for shorter and brighter church services than those 
of England, but denies that art galleries can be substituted for worship 
in the moral culture of the people. 707 — No. Brit. R. 34 : 218. 
Hessey's Bampton Lecture Reviewed. " We believe that the grounds 
on which Dr. Hessey reaches his conclusions are incapable of estab- 
lishing in the mind of the general community a felt obligation to sus- 
pend either business or pleasure on the Lord's-day." 70§ — History 
of the Sabbath (Dr. Heylin). Ecclesiastical view. Some of the 
errors of the book are exposed by Archbishop Ussher, Works, 
12 : 593. See also pp. 573, 587, 591. 709 — The Lord's day (E. W. 
Hengstenberg), 1853. German and English. The view of this book 
is thus epitomized by Hessey, pp. 181-2 : " The Sabbath was a Jewish 
institution. Our Lord virtually abrogated it. The apostles declared 
its abrogation in express terms. The observance of the [Lord's] day 
arose from the spontaneous feeling, by which nations commemorate 
events in the history of their Founder." Even Hessey characterizes 
these views as " inadequate." It is one degree more so than his own 
— Hengstenberg classes the Lord's-day with such celebrations as 
Washington's Birthday, Hessey with Christmas. 710— Sabbath 
Laws and Sabbath Duties (R. Cox). See (771). 711 —History of 
Sabbath Literature (R. Cox), 1865. This author claims that "the 
Sabbath is obligatory only because it is salutary," not at all because 
of Sinai. See (890). 712 — Sunday (E. H. Plumtre). Expanded 
from article in Contemp. R. 1 : 142. Alex. Strahan, London. The 
author thus sums up his argument : " What the Christian Society has 
accepted everywhere and in all ages (obviously eccentric departure 
from the rule excepted) may legitimately be regarded as essential to 
the Christian life. The religious observance of the Lord's-day has 
been so recognized. Therefore the religious observance of the Lord's- 
day may legitimately be considered essential to the Christian Life." 
This book is reviewed in Fortn. 4 : 764. 713 — The Sabbath Ques- 
tion (Geo. B. Bacon). i2mo, pp. 194. Scribner, N. Y. He seeks to 
show that the Sabbath, in the highest usage of the word, was not a 
day of hours and minutes but an eternal state. " There may be Sab- 
baths in some lower sense — Sabbaths of days." The Christian festi- 
val of the Lord's-day, he argues, came to be observed by the sanction 
of most venerable usage, and by the dictate of manifest expediency. 
Answered (743). This vol. is now bound with another of similar size 
by L. W. Bacon, Jr., D.D. 714 — Sabbath Essays, 

edited by Rev. Will. C. Wood. Cong. Pub. House, Boston, $1.25. 
A valuable volume for ministers, containing addresses by leading 
evangelical preachers and laymen of New England at a Sabbath Con- 
vention in Boston. Its chief defect is that the only paper on the obli- 
gation of the Sabbath, that of Prof. Egbert C. Smith of Andover, does 
not harmonize with the Christian-Sabbath view held by most of the 



614 THE SABBATH FOR MAN. 

other speakers, but rather with Dr. Hessey's Dominical view. As 
a concise expression of this view the statement of Prof. Smith is sub- 
joined, abridged but expressed in his own words : " The view which 
I am constrained to take of the change of the Sabbath to the Lord's- 
day is, that the Apostles approved of and perhaps instituted the latter 
as a day of special religious observance, but left its development into 
usages and needful auxiliary regulations, its establishment as a Chris- 
tian Sabbath in social, political, national and religious life, to the free 
development of Christianity itself as a world-subduing power. . . . 
They did not legislate concerning it, but they did something far wiser 
and better. They implanted principles in men's minds, so that the 
Lord's-day has, become everywhere recognized as a Christian institu- 
tion. The revelations of God's will in act and history are no less au- 
thoritative than specific commands. A principle which commands our 
reason is no less sacred and imperative than a statute. The Resurrec- 
tion of Jesus was a Divine act, of commanding significance to the an- 
cient church, and it should be so to us. It may well be the founda- 
tion of a commemorative observance no less obligatory . . . than is 
required in the Decalogue. The intrinsic reasonableness of such a 
celebration is a Divine authorization of it. . . . Yet this is not all. 
The observance of the Day of the Resurrection goes back to the time 
when Apostles guided by their personal direction the forming customs 
of the churches. It has, at the lowest, their approval. When we re- 
call the early universal acceptance of that day, it is fair to presume 
that — indirectly at least — it was of their institution. When we add 
the recognition it has had from Christian hearts, the Christian's love 
for it, — how it enters into prayers and hymns as well as creeds and 
confessions, — we find, if we have any right and reverent sense of 
God's authority in the evolution of the history of His church, a sanc- 
tion which is the seal of His Spirit. . . . Let me add . . . that I do 
not conceive that the argument for the observance of the Lord's-day 
should be wholly sundered from the teachings of the Old Testament 
respecting the Sabbath. There is a historical connection between the 
new and Christian day and the older Jewish Sabbath. The Apostles 
and early Christians tound a religious cycle established for their use. 
The idea of the week as a season of alternate labor and rest and the 
adjustment of the due proportion of time to be allotted to each, were 
conceptions and regulations too beneficent to be lost in the current of 
human history. The Apostles left this religious cycle" to make its 
way by the force of its past history, and of its intrinsic reason- 
ableness and usefulness. . . . The Apostles also, as did our Lord, 
gave to the Christian Church, the Old Testament as a Divine Revela- 
tion. In that Revelation is the Decalogue — a disclosure of universal 
and permanent principles of religion and morality. . . . Irenaeus, as 
we have seen, distinguished these Commandments from the rest of 
the Jewish law in so far as they are a summary of natural precepts 
from the beginning implanted in mankind, and of unceasing obliga- 
tion. The Apostle Paul interprets the Fifth Commandment as con- 
taining a promise to all obedient children, and changes its specific re- 
ward to one of universal application. ' Children, obey your parents 
in the Lord : for this is right. Honor thy father and mother (which 
is the first commandment with promise), that it may be well with thee, 
and thou may est live long on the earth' Though the Apostle has not 



APPENDIX. 615 

interpreted authoritatively for us the Fourth Commandment in the 
same way, and we may not make our reasoning upon it identical with 
a Divine ordinance, we may nevertheless find in it instruction of per- 
manent importance. Though no longer literally binding, it is a reve- 
lation to us of a creative counsel and purpose of God in which we have 
a part as well as the chosen people. Though limited as a statute, it 
suggests universal maxims. Though no longer formally prescriptive, 
it is still directory. Though not for us an outward ordinance, it dis- 
closes permanent and authoritative principles, to be conscientiously 
applied, as principles, to the regulation of individual, social, ecclesias- 
tical, national life. The Fathers, as we have seen, interpreted it as 
instituting a type of the Christian's constant obedience, and of the 
Heavenly rest. But it has other meanings and relations. In what- 
ever respect or regard, the keeping of the Lord's-day is of vital impor- 
tance to mankind, it is of permanent obligation ; in whatsoever it 
blesses man, it is a duty to Christ." 

715— LITERATURE ON THE PRIMEVAL SABBATH OF 
ADAM AND. HIS PRE-JEWISH DESCENDANTS. See (202), 
(702), (761). (897), (900). 716 — The Duty of Observing the Christian 
Sabbath *** (Samuel Lee). Sold by Andrew Elliot, Edinburgh. 72 
pp. l8d (36cts). A sermon by the Cambridge professor of Hebrew, 
" shewing that the primitive Sabbath of the patriarchs was modified to 
suit the circumstances of the egress from Egypt ; and that it resumed 
its original universality and day of observance under the Christian 
dispensation." 717 — The Primitive Sabbath Restored by Christ*** 
(J as. Johnston). Nisbet & Co., 21 Berners St., London. 42 pp. i8d 
(36 cts). " An historical argument derived from ancient records of 
China, Egypt and other lands," showing that " the seventh-day rest 
which the holy seed of Noah observed as holy to God, the idolatrous 
seed consecrated to their supreme god, and thence called it Sunday," 
the day being changed at the Exodus for the Jews only, and the orig- 
inal Sabbath restored by Christ. 71§ — Time's Feast, Heaven's 
Foretaste (John Gritton). A prize essay in which Dr. Gritton ably 
and concisely defends the Christian-Sabbath view, with special atten- 
tion to the Fourth Commandment, is. (25 cts.) (799). 719— So. Lit. 
Mess. 8 : 57. Three Sunday Mornings. Describes, by imagination, 
the first Sabbath morn in Eden, Easter morning, and "the Sabbath 
morning of Eternity." 720 — Pres. Q. 5 : 118. Perpetuity of the Sab- 
bath. 721— Pres. Q. 6 : 88. The Sabbath Question (B. Sunderland). 
Both articles defend the Christian-Sabbath view, the second consider- 
ing also some modern forms of Sabbath desecration. 722— Bib. Sac. 
13 : 520, 698. Authority and Obligation of the Sabbath (W. M. 
O'Hanlon). The Christian-Sabbath view. 723— Lond. Q. R. 8 : 395. 
History and Authority of the Sabbath. Same article Eel. Mg. 42 : 1. 
" The ground on which the obligation of the Christian Sabbath rests 
may be presented under these two divisions: 1. The authoritative 
will of God, as made known in the Bible, or in the history of the 
Church while governed by His Apostles. 2. Its adaptation to the 
circumstances of human life and the manifest requirements of our 
physical and moral nature, together with the legitimate authority of 
custom which approves its utility from the wide experience of many 
centuries and defends its sacredness by the powerful associations' of 
established usage " 724 — Chr. Obs. 1 : 351, 355. Objections to the 



6l6 THE SABBATH FOR MAN. 



Evangelical View of the Sabbath Answered. The objections consid- 
ered are : to the usual interpretation of Gen. 2:3; also from absence 
of further mention of Sabbath in Genesis ; from words in Ex. 16 that 
are claimed to indicate that the Sabbath was then instituted ; from 
passages in Ezekiel and Nehemiah which seem to speak of the Sab- 
bath as instituted in the wilderness ; from the reference to the Sab- 
bath as "a sign" between God and Israel; from the association of 
the Sabbath with the abrogated ceremonial laws ; from the absence of 
Apostolic commands to observe it. The writer defends the Christian- 
Sabbath view. 725 — Bapt. Q. 2 : 172. " The Christian Sabbath" 
(A. N. Arnold). Bapt. Q. 3 : no (M. V. Hull;. Both defend the 
Christian-Sabbath view. 72® — Evang. R. 14 : 365. The Christian 
Sabbath (P. Bergstresser). Defends the Christian-Sabbath view and 
gives physical, intellectual and moral reasons for its strict observance. 
727 — Mo. Chr. Spec. 4 : 297, 363. Was the Sabbath Instituted be- 
fore the Time of Moses ? Two articles. The first answering the 
question in the negative, the second in the affirmative. 728 — Chr. 
Obs. 26 : 358. The Christian Sabbath. A review of Holden's book 
on the subject, sustaining with him the Christian-Sabbath view. 
729 — Brit. Q. 21 : 79. The Sabbath. Gives the Christian-Sabbath 
view, followed by the claim that the Sabbath, as an institution produc- 
tive of great civil advantages, ought to be protected by civil authority. 
The writer opposes the opening of museums, notes the favorable effect 
of preaching on English national character, and closes w*th brief state- 
ment of efforts in Paris to secure a better Sabbath. 730 — Chr. 
Obs. 16 : 345. On the Institution and Obligation of the Christian Sab- 
bath. The Christian-Sabbath view. 731 — Ex. H. Lee. 1856-7 : 141. 
The Sabbath, Patriarchal, Mosaic, Christian. Maintaining that the 
original and present Sabbath is the first day of the week, Saturday 
being only a temporary and national Sabbath. 732— Ch Obs. 
61 : 124, 356. The Christian-Sabbath view. " The primeval Com- 
mandment, the repetition of it on Mount Sinai, the observance of it 
by the Apostles and first Christians makes a threefold cord which can 
not be broken." [(733) to (742), Articles on the Argument from 
the Use of the " Week " and the Sacred " Seven " in Ancient 
Pagan Nations.] 733— Cath. Pres. 5 : 37. The Sabbath on the 
Monuments of Nineveh (J. Johnston). Showing that sacred and 
profane history agree as to both the origin and import of the Sabbath. 
734— Cath. Pres. 5 : 197. Traces of the Sabbath in Heathen Lands. 
" It is a striking fact that the most ancient and remote nations have 
views of the Sabbath so closely resembling or identical with those of 
the Assyrians, that nothing can account for the resemblance but a 
common origin or a common inspiration, either of which would prove 
it Divine." 735— Pres. R. 1882": Oct. The Sabbath in the Cunei- 
form Records (Francis Brown). A comparison of Jewish and Baby- 
lonian Sabbaths with caution against using the latter in " hasty apolo- 
getics." 736-Bib. Sac. 29 : 74. The Weekly Sabbath (J. C. Mur- 
phy). Shows that the Sabbath was not founded in the periodical 
motions of the solar system but in the needs of man to whom it was 
given at Creation. 737 — Contemp. R. 25. 610. Saturn and the Sab- 
bath of the Jews** (Richard A. Proctor). Claims that the seven day 
week was suggested by the sun, moon and five planets, which were 
called by the ancients " the seven -planets," 738 — Westm. R, 



APPENDIX. 



54 : 153. The Sabbath. An argument against the claims of the 
Encyclopaedia Britannica that " the Septenary division of time has 
from the earliest aees been uniformly observed over all the Eastern 
world," claiming il.at thj hebdomadal week originated in the Lunar 
festivals, and that the Christian Sabbath is not only a superstition but 
that " its influence on those who keep it is evil, physically, intellect- 
ually and morally,"— a claim so extravagant that the article, like In- 
gersollism, will disgust by its extravagance even those already preju- 
diced in its favor. Answered (739), (740), (741). 739— New Eng. 
10 : 207. Westminster Review on Septenary Institutions. This 
Evangelical reply characterizes the whole original article as weak both 
in learning and logic. 740 — Meth. Q. R. 2 R. 17 : 236. The Chris- 
tian Sabbath (E. B. Smith). Replies to above article in Westm. R. 
that it is sufficient for the argument for the primeval origin of the Sab- 
bath, to show the universality of the custom of dividing time into 
weeks of seven days, " among the most ancient peoples," whom the 
Jews, Assyrians, Egyptians, Arabians, Persians, Indians (including 
the Buddhist Chinese and Japanese) are admitted to be. Also exam- 
ines New Testament proof texts on the Sabbath in defence of the 
Christian-Sabbath view. 741— Theo. and Lit. J. 4 : 614. The Sab- 
bath and its Modem Assailants (R. W. Dickinson). Opens with con- 
sideration of " Septenary institutions" in ancient heathen nations as 
discussed in Westm. R., showing that if only a few, or if none of the 
other nations shared with the Jews in this division of time it still 
bears marks of supernatural origin, and must be accepted as such by 
every believer of the Bible, and is not to be given up except at the un- 
questionable command of its Originator, instead of which Christ in- 
dorsed it, changing only the day of its celebration. 742 — New Eng. 
16 : 691. The Ante-Mosaic Origin of the Sabbath and Septuple 
Times in the Pentateuch. A strong affirmative argument in five 
pages for the Edenic origin of the Sabbath. 743 — Am. Pres. R. 
18 : 492. Relation of the Fourth Commandment to Christian Duty. 
Antagonizes the views advanced in Robertson's " Shadow and Sub- 
stance of the Sabbath" (748), and in sermons on " The Sabbath Ques- 
tion," by Rev. Geo. B. Bacon (713), claiming that the Sabbath was 
made for man in Eden and has never been abrogated, nor changed in 
its rssence, which is " that one seventh of human time shall be spent as 
a rest day unto God." 

744 -LITERATURE ON THE ALLEGED CHANGE OF 
THE SABBATH FROM SUNDAY TO SATURDAY AT THE 
EXODUS. See (204), (702). (716), (717). (724), (731). (903). 

745-LITERATURE ON THE FOURTH COMMANDMENT 
AS A LAW OF UNIVERSAL AND PERPETUAL OBLIGA- 
TION. S e (205), (501), (702). (71S), (725), (727), (729). (732), (74i). 
(743), (903). 746— Bib. Sac. 36 : 729. The Sabbath under the Law 
of Moses *** (Win. De Loss Love). The Christian-Sabbath view. 
Connected articles by the same able writer (247). 747 — Good Words, 
3 : 193. Sunday (Norman MacLeod). See p. 360. (Cf. Jas. 2 : 10, 11.) 
748— F. W. Robertson's Sermons. Vol. I, Sermon VI, The Shadow 
and Substance of the SaLbath. A sermon that would please a Sab- 
bath-breaker, against the present authority of the Fourth Command- 
ment, which the preacher confuses with the transient ceremonial law. 
Answered (743). See also (898). For better sentiments from Robert- 



6l8 THE SABBATH FOR? MAN. 

son, see p. 3 55, (506), (622). 749— Princ. R. (n. s.) 6 : 335. The Sab- 
bath Question (J. H. Seelye). Defending the perpetual obligation of 
the Fourth Commandment. 

750— ON THE TEACHINGS OF CHRIST AS TO THE SAB- 
BATH. See (199), (238), (702), (716), (717), (719). (722), (729), (740), 
(741), (771), (903). 751— Pres. Q. 6 : 703. The First Day of the 
Week. A critical examination of the 8 passages in the New Test, 
where " the 1st day of the week" is mentioned. Christian-Sab. view. 
752— Chris. Obs. 66 : 767. Sabbath- Lord's-day— Sunday (W. Strat- 
ton). Discusses the names applied to the Christian Sab. Christian-Sab. 
view. 753— Chr. Mo. Spec. 9 : 225, 393 ; 10 : 225. When does the 
Sabbath begin ? Articles on both sides of the question ; Does the Sab. 
begin with Sat. evening? See (246) on Acts 20 ; also p. bU 41V, (182), 
(183), (355) 1st col. " M. M.," etc. 754— Meth. Q. 9 : 21. The Sab* 
bath. Christian-Sab. view. 755 — Theo. Eel. 4 : 542. The Change 
of the Sabbath from the Seventh to the First Day of the Week (John S. 
Stone). Christian-Sab. view. 756 — The Day Changed and the Sabbath 
Preserved '(A. A. Hodge). Presb. Board of Pub. Phil. An able tract- 
book suitable for general distribution. Christian-Sab. view. 757 — 
Was the Weekly Sabbath Annulled? (G. P. Nice.) (809). Christian-Sab- 
bath view of the relations of Christ and Paul to the Sabbath. 758-— 
The Sabbath (Wm. Domville). " An examination of the six texts 
commonly adduced from the New Testament in favor of a Christian 
Sabbath," concluding with the claim that "there is not a single in- 
stance recorded in Scripture of the observance of Sunday by the Chris- 
tian Church," and that " the observance of the Sunday, whether as a 
Sabbath or as a stated day of assembling for the purpose of public 
worship and religious instruction Js not an institution of Divine ap- 
pointment." 

760-ON THE PRACTICE AND PRECEPTS OF THE APOS- 
TLES AS TO SABBATH OBSERVANCE. See p. 376, (246), (702), 
(723), (724), (729), (730), (732), (740), (751), (752), (754), (756); (757), 
(771), (900). 9, 14, 15, 17, 23 ; E 1, 2, 4, 6, 7 ; II 1. 761 — Presb. 
Q. 6 : 627. God's Seventh-Day Rest. Christian-Sab. view, with 
special reference to Heb. 4. See (247). 762 — Princ. R. 8 : 64. The 
Most Suitable Name for the Christian Sabbath (S. Miller). Christian- 
Sab, view. See pp. 379-380, (150), (752) (250). 

765— ON THE REFERENCES TO THE LORD'S-DAY AND 
THE SEVENTH-DAY BY THE EARLY CHURCH FATHERS 
AND OTHERS OF THE SAME PERIOD. See p. 379 (250), (728), 
(762) ; also Works of John Bramhall, 5:9; Fisher's " Beginnings of 
Christianity," p. 562, etc. ; Schaff's Church History, 1 : 476-480 ; 
2 : 201-205. Hase's Hist., pp. 41, 68, 154. Mosheim, Bk. 1, Pt. II, 
ch. 4. 766— Bib. Sacr. 38 : 254. Did the Fathers consider the 
Fourth Commandment Abolished (W. De Loss Love)? 767 — Bib. 
Sacr. 38 : 524. Biblical and Patristic Evidence on the Sabbath (W. 
De Loss Love). These two articles present strongly the Christian- 
Sab, view. 76§ — The Complete Testimony ok the Fathers 
of the First Three Centuries, concerning the Sabbath and First 
Day (J. N. Andrews). 112 pp. 25c. Seventh-day Adventist Pub. 
Co., Battle Creek, Mich. Gives quite fully and faithfully and in 
cheap form the usual quotations from the " Fathers," with the Sev- 
enth-day Adventist explanations added. There is a serious error in 



APPENDIX. 619 

the quotation pn p. 27 from the original of Ignatius (252) ; also a less 
important error on p. 9, where " Greek Church" should be substi- 
tuted for " Romanists ;" another on p. 23, where the words of the 
Epistle of Barnabas are perverted. On p. 24, 1st sentence, Prof. 
Scott puts ? ! and on p. 41, last paragraph, ? ! ! Nearly all the refer- 
ences to the name " Lord's-day," as on pp. 52, 53, 57, are vitiated by 
the error already referred to in the quotation from Ignatius. On 
p. 54, 8th line, etc., Prof. Scott puts ? ! On p. 64 the charge that Tertul- 
lian was befogged by apostasy is in marked contrast with the fact that 
he, " more than any other Latin Fathers, went back to Apostolic 
usage and attacked apostasy in the church" (Prof. Scott). On p. 65 
Prof Scott puts ? ! at paragraph 3, and ? after the word " Jews." Of 
the 2d line on p. 67 Prof. Scott writes, " They were worldly Chris- 
tians such as every minister now upbraids." 769— Sermons on the 
Sabbath, etc. (F. D. Maurice). Ecclesiastical view. Claims that Sab- 
bath is founded in God's nature, and man's but that " Sunday was 
enjoined as other festivals were enjoined," and opposes enactment or 
enforcement of Sab. laws, but defends the English Sabbath observance 
and opposes "the Sabbath-day of the Romanists." 

770— ON THE HISTORY OF SABBATH OBSERVANCE 
FROM CONSTANTINE TO THE CLOSE OF THE EIGH- 
TEENTH CENTURY (300). See p. 383, (271), (275), (702), (886), 
(887). [Gilfillan (703), and Hessey (704), each devotes the largest 
part of his book to the controversies of this period.] 771 — Dub. R. 
45 : 1. The Sunday on Protestant Principles. Ecclesiastical view. 
A review of Cox's " Sabbath Laws and Sabbath Duties," from a 
Rom. Cath. standpoint, showing " the variations of Protestant belief, 
practice, and legislation respecting the Sunday," followed by an ex- 
amination of Scripture passages, whose result is summed up thus : 
" We do not find in the Scriptures any authority for the religious 
observance of Sunday." That authority the writer finds in the 
-Church alone, as do all Romanists. See also (791). 772 — The First- 
Day Sabbath. 16 pp. Pres. Board of Pub. Chiefly interesting for 
three pages devoted to an attempted vindication of Calvin against 
" the aspersion that he maintained the abrogation of the Fourth Com- 
mandment." 773 — Cong. 2. 1:271. The Puritan Sabbath — Its 
Origin and Influence (J. S. Clark). History and defence. [Puritans 
defended in Forefathers' Day Address of Ex-Gov. J. D. Long, see 
N. Y. Tribune, Dec. 23d, 1884.] 774— Eel. R. 84 : 697. Scotch 
Sabbatarian Controversy. 

775— LITERATURE ON THE STATUS OF THE SABBATH 
IN VARIOUS PARTS OF THE WORLD IN THE NINE- 
TEENTH CENTURY. See (702), (729), (861), (921). 776— Eel. 
Mg. 29 : 104. Sunday in the Nineteenth Century. Same in No. Brit. 
R. 18 : 393 : Liv. Age 37 : 67. 777— Mo. Relig. Mg. 46 : 543. Sun- 
day Fifty Years Ago : a poem. 778 — Knick. 22 : 26 ; 44 : 380. Sab- 
bath in the Country. 779 — Colburn Mg. 105 : 434. Sunday in Town 
and Country (E. P. Roswell). 780— Westm. R. 106 : 29. The Sabbath 
in England. Same in Lippin. Mg. 24 : 434 ; Ev. Sat. 16 : 668. 781 
— Tait. (n. s.) 4 : 91. The Sabbath in Scotland (J. B. Patterson). 
782 — Liv. Age 5 : 299. The Sabbath Night's Supper. Showing that 
the Scotch Sabbath is less unsocial and stern than many outsiders 
have supposed. 783 — Frazei Mg. 66 : 496. Sundays Long Ago (A. 



620 THE SABBATH FOR MAN. 

K. H. Boyd). Criticising the undue severity of the Scotch Sabbath in 
the interest of the children. 784 — So. Lit. Mess. 9 : 93. Sunday in 
South America. 785— Cath. Presb. R. 2 : 379. Sunday on the Con- 
tinent (J. H. de la Harpe). 786— Chr. Obs. 35 : 366. Sabbaths on 
the Continent. Showing the desecration of the Lord's-day in France 
and Switzerland in 1835. 787 — All the Year. 16 : 38. Some Old 
Sundays (Charles Dickens). Contrasting what he calls " the gloomy 
English Sunday" with Continental Sundays, in the hope of " amend- 
ing" the former. 788 — Cath. Presb. 9 : T 8. The Sunday Question 
in Germany (F. H. Brander). Describing the recent German reac- 
tion against the Continental Sunday. 789 — 19th Cent. June, 1884. 
The Continental Sunday (Wm. Rossiter). Lyman Abbot says of this 
article : " We think there are few Americans, whatever their religious 
views, who would wish to substitute the Continental Sunday, as he 
describes it, for the Puritan Sunday even of the strictest type, if there 
were no alternative." See p. 127, 166. 790 — Am. Bib. Repos. 
9 : 235. Observance of the Sabbath. Notice of the testimony given 
in 1832 before' a select committee of the English Parliament by 80 wit- 
nesses, with extracts. See p. 2O , 239. (792). 791 — Catholic World 
23 : 550. The Catholic Sunday and the Puritan Sabbath (A. F. 
Hewit). Claims that the desecration of Sunday is a reaction from 
Puritan over-rigidity, and that the Catholic Church alone teaches the 
proper use of Sunday, which is primarily a day of joy, and so, after 
due attendance on church services, all moderate recreation is allow- 
able, servile work being prohibited by "the Church." 792 — The 
Sabbath (A. A. Phelps). 1842. Chiefly devoted to answering the usual 
infidel arguments against the Sabbath, especially the claims that the 
Sabbath did not exist before the giving of the law and that there is no 
Divine warrant for the change of the day. Contains the testimony 
mentioned in (790), and also a report of an anti Sabbath convention in 
1840 under the leadership of Garrison, Akott and Theodore Parker, 
to which the book is really a reply. 795 — Reports and Documents 
of the Following Active Sabbath Associations. See (856). 
796 — International Federation of Lord's-day Societies, Pastor E. 
Deluz, Sec, Geneva, Switzerland. See p. 4 35, (6), (57°), (57 T )> (928), 
(940). 797— Sabbath Alliance of Scotland, Jas. Brown, C. A. Sec. 
26 George St., Edinburgh, Scotland, pp. 392. 798— Glasgow Working 
Men's and West of Scotland Sabbc th Protection Association, Mr. Robt. 
Mackintosh, 94 Hill St., Game thill, Glasgow, Scotland. See (165). 
799 — Society for Promoting the Due Observance of the Lord's-day. 
[Same office and Sec, The Metropolitan Committee for Resisting 
Sunday Opening.] John Gritton, D.D., Sec, 20 Bedford St., Strand, 
W. C. London. See p. 280 , (113), (544), (718), (852). ["Occasional 
Papers" of this Society give valuable particulars of its work.] 800 — 
Working Men's Lord's-day Rest Association, Chas. Hill, Sec, 13 
Bedford Row, London, W. C. See p. 179 , (601), (824), (865), (893), (894), 
(895). §4»1— Sunday Rest Association, John Whitehead, Sec, 22 
Charing Cross, London, S. W. See pp. 430-434, (52 (869). 802 - 
The Lord's Day Alliance of Canada, Rev. Dr. Armstrong, Sec, 
Ottawa. 80S — New York Sabbath Committee, organized 1857, 
Rev. W. W. Atterbury, D.D., Sec, Bible House. See (161), (205), 
(815), (816), (818), (S19), (927). 800— Philadelphia Sabbath Associa- 






APPENDIX. 621 



tion, organized 1840, Rev. T. A. Fernley, Sec, 1224 Chestnut St. 
See (85). §07 — Maryland Sabbath Association, organized 1867, 
Mrs. L. C. Inglis, Sec, Baltimore. 809 — American Sabbath "Union, 
founded 1888 (see my " Sabbath Reform," Ch.V.), Rev. J. H. Knowles, 
23 Park Row,- N, Y., Sec, in 1892 had the following living aux- 
iliaries (not counting those of counties and towns) : Western Penn- 
sylvania, Ohio, Illinois, Wisconsin, Iowa, Colorado, Montana, Cali- 
fornia, and Southern California. 810— Mrs. J. C. Bateham (ad- 
dress, Asheville, N. C), Sabbath Observance Supt., W. C. T. U. 

813-LITERATURE ON THE RELATION OF SABBATH 
LAWS TO CIVIL LIBERTY. See p. 189, 282 , (275), (720), (729), 
(754), (769), (851), (861), (882), (892), (893), (944), (1000). 814— Feasts 
and Fasts (E. V7 Neale). An English lawyer's treatise " on the 
rise, progress and present state (1845) of the laws relating to Sun- 
days and other holidays," with a valuable chronological table in 
the appendix. "An erudite and laborious work." — Hessey. 815 — 
The Sabbath and Free Institutions*** (Mark Hopkins). 20 pp. 6 cts 
(803), (927). This paper, which was originally read at the Saratoga 
Sab. Convention in 1863, was pronounced by a committee to whorr 
it was referred, of which Dr. Chas. Hodge was chairman, *'One oj 
the Standards of our Protestant Christianity.''' It is eminently suitable 
for distribution among educated people who doubt the propriety ol 
Sab. laws. The scope of the paper is indicated by the propositiona 
given on p. 252. 816 — Sunday Laws (E. B. Fancher). 14 pp. 6 c, 
(803). , Such laws defended by a judge as constitutional and of special 
value to workingmen. Quoted (561). 817 — Sunday Laws (H. Craft). 
A Nashville judge's delence of Sabbath laws. Quoted pp. 352. 818 
— The Right of the People to the Sunday Rest. 24 pp. 6c (803). Giving 
addresses in defence of such laws, by Justice Strong of U. S. Supr. 
Court, and others. Quoted p. 2 48> (585). 819 — Sunday Laws. 16 pp. 
6 c (803). Gives past and present New York laws, and the ablest of 
all judicial opinions on the constitutionality of Sunday laws, that of 
Judge Allen of the New York Supreme Court. 820 — The Sunday Laws 
(E. E. Hale). An able and' earnest Unitarian sermon in defence of 
Sabbath laws. Quoted p. 84, (567), (628). 821 — History of the 
Institution of the Sabbath Day, its Uses and Abuses : with no- 
tices of the Puritans, Quakers, etc. (W. L. Fisher). Pp. 248. 1859. 
Opposing Sunday laws from an infidel standpoint. 822 — Sunday 
Laws (Chas. Hodge). Pp. 67. Pres. Board of Pub. Vindicates Sab- 
bath laws, and replies to (821). Reprinted from Princ R. 31 : 733. 
823 — The A merican Sabbath (Robt. Patterson). 48 pp. 1867. Pres. 
Board of Pub. A sermon in defence of Sabbath laws. 824 — Sunday 
Laws. 15 pp. (Chas. Hill), id: (2 cts.). Defending, (800). 825— 
Cath. Presb. 2 : 87. Sunday Laws in the United States. [In 1879.] 
(Stuart Robinson.) 826— Chr. Exam. 30 : 92. The Sabbath (A. P. 
Peabody). Review of Waterbury's *' Book for the Sabbath," showing 
the benefits which flow from Sabbath observance. Of its national 
influence he says : " The friends both of tyranny and of anarchy have 
recognized the republican tendencies of the Sabbath." The article 
condemns Sunday mails and Sunday trains. 826 — No. Am. 131 : 32. 
The Observance of the Sabbath (L. Bacon). Shows that the State in 
the interest of industry should protect the Sabbath of rest. 827 — Ev# 



622 THE SABBATH FOR MAN. 



Sat. 10 : 194. The- Sunday Question. Showing in a discussion of 
two judicial decisions in Penn., one against a Jew and the other 
against a Seventh-day Baptist for violations of the Sunday laws, that 
Christianity is regarded by the courts as a part of the common law of 
the State, which the writer thinks " a flagrant violation of political 
right." §28 — Canad. Mo. 17 : 423, 527. The Sunday Question (D. 
K. Brown). Claims that the observance of the Lord's-day was 
deemed by the early Christians and more especially by the Reformers 
a matter of conscience, not binding upon others than themselves, and 
accordingly opposes all civil Sunday laws. 829 — Cong. Mg. 9 : 288, 
408. The Sabbath as a Civil Institution. 830 — Tait (n. s.) 23 : 364. 
Sunday and the Democracy. 831 — Princ. R. 4 : 496. Importance 
of Sunday as a Civil Institution. 832 — Howitt's J. 1 : 2S6. National 
Use of the Sunday (R. H. Home). 833— No. Am. April, 1884. De- 
velopment of Religious Freedom (Philip Schaff). Discusses the 
Bible, the Church and the Sabbath as the pillars of national pros- 
perity. 834 — No. Am. 136 : 40. Definition of Liberty (C. L. Rice). 
Incidental bearing on the Sabbath. Same also of the following. 835 
— Civil Liberty and Self-government (Francis Lieber). Edited by 
Theo. D. Woolsey. Lippincott & Co., Phil.; Triibner & Co., London. 
836 — Amer. Bar Assoc. Report, 1880, p. 109, Address on Sunday 
Laws (H. E. Young). Anti-Sabbath in feeling, but valuable as a con- 
cise summary of Sunday laws past and present. Quoted (5S6). 837 
— Am. Law Register (n. s.) 17 : 281. Sunday Contracts, when Void. 
Same subject in Law Reports 11 : 241, 325, 379. See (355), fifth col. 
838 — Am. Law R. 2 : 226. Sunday Laws of the Several States. 
See (355). 839 — Am. Law Reg. (n. s.) 19 : 137, 209, 273. Legal 
Effects of Sunday Laws. 840— Alb. Law J. 8 : 161. Recent Deci- 
sions on Sunday laws. 841 — Alb. Law J. 21 : 424. Sabbath-break- 
ing. 842 — Century Law J. 15 : 145. Works of Necessity* Same 
subject, Va. Law J. 6 : 523. 843 — Southern Law R. (n. s.) 7 : 697. 
Dies non juridicus. 844 — Century Law J. 4 : 156. Juridical Acts on 
Sunday. Same subject. Law Rep. 13 : 541. Western Law J. 5 : 45. 
Western Law J. 8 1452. 845— Am. Law R. Sept. -Oct. 1884, 778. Sun- 
day and Sunday Laws (J. G. Woerner). An able defence of the Con- 
stitutionality of Sab. laws, with an interesting showing of the contra- 
dictory decisions of courts as to " works of necessity," but not so dis- 
criminating and commendable in its plea for opening libraries on the 
Sab., and allowing any one who wishes " the pleasure of a drive, a 
ride in the street cars or on a railroad train, a sail on the river, the 
lake, the ocean." 846 — Humorous Phases of the Law, p. 14. The 
Law of Sunday (Irving Browne). Sumner, Whiting & Co., San Fran- 
cisco. A digest of Sunday laws and decisions with an eye to what- 
ever is ludicrous in them. 847 — The Sabbath and Its delations to the 
State (A. H. Vinton). 6c. (803). Reprinted from The Christian Sab- 
bath, a series of sermons by distinguished N. Y. pastors in 1863, now 
out of print. This able sermon is adapted for general distribution 
among those who question the propriety of Sabbath laws. 

850— LITERATURE ON SUNDAY MAILS, SUNDAY 
TRAINS, SUNDAY NEWSPAPERS, SUNDAY HORSE-CARS, 
CABS, etc. See p. 267, (826), (881), (887). 851— The Sabbath 
(Harmon Kingsbury). A collection of miscellaneous articles in de- 
fence of the Anglo-American Sabbath ; especially valuable as giving 



APPENDIX. 623 

the Sabbath Laws of the various states in 1^40, and the petitions, 
protests and arguments of those who opposed Sabbath mails from 
1810 to 1838. Quoted 27 lt etc. 852— National Conference of 
the Friends of Lord's-day Observance.*** Mar., 1884. i2mo. 
195 pp. 2s. (50 cts.), (799). Treats of many phases of Sabbath 
desecration, but especially of Sunday mails, Sunday trains, and 
Sunday newspapers. §53— The Vital Issues of the Sabbath 
Question.*** Report of a conference held at Pittsburgh, May, 
1882. . Lauer & Yost, Cleveland. Pp. 144. 25 cts. (is.) The same 
practical addresses are published in Sabbath Assoc. Reporter, No. 4, 
at $12 per 100 (804). Valuable for free distribution. 853 — Chr. 
Obs. 33 : 381, 445. Sabbath Observance by Travellers. An ap- 
peal to British tourists on the Continent to " Remember the Sabbath 
day to keep it holy." §54 — Sunday Railroad Labor (802). Oppos- 
ing. §55 — Sunday Railway Work (803). Opinions of prominent 
Railway managers. §56 — Documents of the Anti-Sunday-Travel- 
ling Union. Hon. Sec, Miss Chase, Quex Road, Kilburn, London, 
N. W. §57— Sunday Mails (804). 12 pp. §5§— To Owners and 
Managers of Railroads (804). These two leaflets put the arguments 
against Sunday Mails and Sunday Trains concisely, and are suitable 
for wholesale distribution. §59 — Chr. Mo. Spec. 8 : 571. The Sab' 
bath. Describing violations of Sabbath by the traveling of ministers 
and excursionists ; by Sunday sessions of Congress, Sunday mails, etc. 

§60-RELATIONS OF THE WORKINGMEN TO THE SAB- 
BATH. See (535), (813), (868), (936). §61—7^? Lord's-day and the 
Laborer s Right to its Rest (W. M. Blackburn). Pp. 45. 1859. 5 cts - 
[(861) to (864) are all published by Pres. Board of Pub., Philadelphia.] 
§62 — Prize Essays on the Temporal Advantages of the Sab- 
bath, considered in relation to the working classes, by a printer, a 
shoemaker, and a machinist. i2mo, pp. 276. 35 cts. The following 
extract from p. 7 of 2d essay fairly represents the book : " Let us, 
who are workingmen, and who profess to know something of our 
rights in, and our duties on, the Sabbath, inform the patriots of our 
day that our condition is not to be improved by any innovation of its 
sacred injunctions. We are not to sell our sacred birthright for a 
mess of pottage." §63 — " L Don't Work on Sunday." Pp. 16. 
Shows that Sunday work does not pay. Suitable for general distribu- 
tion. 1 ct. §64— Benefits of the Sabbath (H. A. Nelson). Pp. 29. 
1867. 5 cts. ^G5 — 19th Cent. 15 : 686. Observance of the Sabbath 
(C. Hill). Opposing Sunday pleasuring from the standpoint of the 
workingmen (800). §66— Mr. Bioadhurst, M.P., on the Sunday 
Question. Speech in Parliament by a trade unionist of 24 years' stand- 
ing " against Sunday opening of museums as a peril to workingmen." 
Quoted (537). Per 100, is. (25 cts.) (800). §67 — Continental Sun- 
days. Suitable for distribution. 2 pp. Per 100, 6d. (12 cts.) (800). 

§68— ON SUNDAY TRADING. See (801), (852), (880). §69— 
Why we Rest on Sunday. §70 — Sunday Rest for Workingmen. §71 — 
The Doctor on Sunday Work. §72 — Sunday Rest (Tupper). All these 
for distribution (801). The same society prints in large type for the 
walls of homes and schools, Sir Matthew Hale's motto versified. 
See (249). §73— -Tait's Mg. 25 : 661. The English Sunday and the 
Scotch Sabbath. " An English woman's" showing of the superiority 
of the Scotch Sabbath. 874— Westm. 13 : 135. Sabbath-breaking 



624 



THE SABBATH FOR MAN. 



and the Bishop of London. Satiric and hostile criticism of a letter by 
the Bishop, by which the latter had endeavored to lessen Sunday trad- 
ing. The critic defends those who require Sunday toil of bakers, and 
would not only permit but encourage all sports not objectionable in 
themselves "outside of the period of Divine service." 875 — The 
Sabbath and the Beer Question (Geo. Lansing Taylor). Nat. Temp. 
Soc. N. Y. 4 pp. Per iooo, $3 (12s.). 

876-LITERATURE OF SUNDAY AMUSEMENTS. See Hes- 
sey's(704) preface to 4th edition (535), (729), (788), (789), (852). (874), 
(925), (940). 877 — 19th Cent. 15 : 416. Sunday Opening of National 
Institutions (Earl of Dunraven). Advocating it. 878— 19th Cent. 8 : 
690. The Sabbath (J. Tyndall). Same article, Pop. Sci. Mo. 18 : 246, 
310 ; Eel. Mg. 06 : 1. An argument by one who is an authority only 
in science, against evangelical views of the Sabbath, and in favor of the 
opening of art galleries, and other Sunday recreations, by which the 
British Sab. might be made more like the Continental Sunday. 879— 
Art. J. 6 : 6. The Crystal Palace and the Sabbath (G. F. Waagen). A 
short plea for the opening of museums on Sunday on the theory that 
such recreations will win the poor from places of dissipation. 880 — 
Frazer Mg. 64 : 487. The Sunday Question (J. L. Hatch). " We 
neither desire the laxity of the Continental Sunday, nor the severity of 
the Putitan Sabbath." Opposes the opening of the Crystal Palace, 
etc., as " the liberty now demanded is simply to further the interests 
of trading speculators. ' 881 — Pcop. J. 7 : 306. The Sunday Ques- 
tion. A short dialogue against the Scotch observance of the Sabbath 
and in favor of a Sunday more like that of Continental Europe, includ- 
ing a defence of Sunday railroading, on the ground that " the few 
must work on Sunday for the advancement of the rational felicity of 
the many." 882 — Chr. Exam. 83 : 208. The Sunday Question. 
Advocates from a Unitarian standpoint, a less strict observance of the 
Sabbath than that taught by evangelical churches, with the expectation 
that " a more liberal view of Sunday will bring with it a more liberal 
religion ;" also opposes all civil Sunday laws as " relics of spiritual 
despotism." 883 — Unita. R. 8 : 396. Sunday Question (Brooke 
Hereford). Advocates the cessation of labor and exciting amuse- 
ments, not in behalf of religion but of rest, claiming that quiet recrea- 
tions, such as the opening of art galleries, would advance such a rest. 
884— Radical 2 : 6. Efforts for Sabbatism (C. K. Whipple). From 
the standpoint of a radical Unitarian such efforts are opposed. 885 
— Westm. 92 : 415. Sunday Liberty, Advocates the Sunday opening 
of art galleries, and other Sunday recreations, having first clajmed 
that the only authority for the Sabbath is man's need for such a day of 
rest. 886— Canad. Mo. 9 : 516. The Day of Rest (Wm. McDon- 
nell). Advocates a less strict observance of Sunday, quoting Luther, 
Erasmus, Milton, Paley, Whately, etc. 887— Westm. R. 65 : 426. 
Sunday in Great Britain. Antagonizes the British and especially the 
Scotch Sab., considering " Sabbath-breakirg a sin invented by the 
Puritans," and advocates remodelling the Sab. after the ideas of 
Calvin and Luther with large allowance for excursions, etc. 888 — 
Tait (n. s.) 8 : 810. Sunday Desecration. A short editorial defending 
Sunday excursions, etc. 889 — Belgravia 8:519. Sunday Labour 
(W. Duthie). Arguments for the opening of museums for the sake of 
workingmen. 890— Fortn. 3 : 370. Sunday Question (G. D Haugh- 



APPENDIX. 625 

ton). Review of Cox's "Literature of the Sabbath Question," in- 
dorsing its arguments for Sunday amusements as well as its utilitarian 
view that the obligation to keep the Sabbath " lies not in the thunders 
of Sinai, but in a Sabbath's eternal suitableness to man." 891 — 
Presby. Q. 4 : 9. How to Observe the Sabbath (E. M. Hunt). A 
doctor's argument in favor of spending the Sabbath at home and in 
church, and against excursions, etc., that draw from both. §92 — 
Good Words 4 : 652. The Christian Sabbath (A. W. Thorold). 
Against Sunday traveling and visiting. Coivsiderateness for those of 
differing views is urged, and special care in making the day to chil- 
dren a happy as well as a holy day-" 89$ — Would the Sunday Open- 
ing of Museums Incrrase or Diminish Sunday Drinking? Claims it 
would increase it (800). 894 — The Opening of Museujns and Art Gal- 
leries on Week-day Evenings. Showing that evening visitors at those 
open are four times as many as day visitors, and answering objections 
as to effect of gas and perils of electric lights, id. (2c.) (800). 895 — 
Speech of the Earl of Shaftesbury on the Sunday Question. Opposing 
Sunday opening of museums. 6d. (12 cts.) per 100 (800). Quoted 
(538). 896— Mo. Spec. 8 : 449. Sabbath-breakers Admonished. A 
wretched effort to show that God settles His accounts with Sabbath- 
breakers in this world by drowning or otherwise, as if people never died 
while Sabbath-keeping. More of this bugbear argument may be found 
in The Sabbath Manual, otherwise excellent. 897 — The Sabbath. 
(Wm. Domville). " An inquiry into the supposed obligation of the 
Sabbaths of the Old Testament," claiming that Gen. 3 : 2 is " prolep- 
tical," that the Fourth Commandment has no force, even by the prin- 
ciple of " moral equity," in the Christian period, and ro defending 
Sunday work and amusements as not being violations of any religious 
obligation, although the author would have work cease on Sunday as 
far as the argument of " expediency" and " utility" can accomplish it. 
898 — F..W. Robertson's Sermons, 2d series, xiv. The Sydenham 
Palace, and the Religious Non-Observance of the Sabbath. 1852. 
Argues from Rom. 14 : 5,6, that " St. Paul's teaching is distinct and 
clear that the Sabbath is annulled," and opposes petitions for the re- 
striction of Sabbath-breaking by law, mingled with powerless warn- 
ings against the desecration of the Sabbath which such preaching en- 
courages. See (506), (622), (742). 899—^4 Lord Chancellor on Sunday 
Museums. A speech delivered in the House of Commons in 1856 
against Sundav opening by Sir Roundell Palmer, M.P., Earl Sel- 

borne, Lord High Chancellor of England. A concise but very able 
argument. 16 pp. Per 100, 3s. (75c.) (799). Quoted (504), (5*0), (588). 
990— LITERATURE OF SEVENTH-DAY BAPTISTS AND 
ADVENTISTS. AND REPLIES. See p. 261, 374, (703), (750). (760), 
(765), (250), (768). 901— History of the Sabbath** (J. N. An- 
drews). Pp. 536. $1.25 (5s.). Seventh-day Adventist Pub. Assoc, 
Battle Creek, Mich. The fullest and ablest presentation of the argu- 
ments of Seventh-day Christians for the continued observance of 
Saturday. 903 — The Sabbath and the Sunday** (A. H. Lewis). 
Am. Sab. Tract Soc, Plainfield, N. J. The standard of Seventh-day 
Baptists. 903 — Is Sattirday or Sunday the Christian Sabbath? (W. 
Armstrong.) 114 pp. 25 cts. This and two following are replies by 
persons holding the Christian-Sabbath view to the preceding. Pub. 
by Phillips & Hunt, N. Y. 904— The Christian Sabbath vs the 



626 THE SABBATH FOR MAN. 



Seventh-day Sabbath (R. H. Howard). 905— Sabbatarianism (N. W. 
Wilder). 

910-ON SABBATH OBSERVANCE AND MISCELLANEOUS. 
See (620). 911 — Sunday — a poem (George Herbert). Quoted p. 412, 
(623). See Herbert's Works. Especially interesting as coming from 
the age of " The Book of Sports," and from one who was not a Puri- 
tan, but an "evangelical" of the Church of England. 912 — 
The Millennial Sabbath (E. H. Bickersteth). Quoted p. 412. 
See Book X of ' Yesterday, To-day, and For Ever." Begins with de- 
scription of a rural Sabbath and goes forward to that of which it is the 
foretaste. 913— ,4 Plea for the Sabbath *** (Taylor Lewis). Pp. 28. 
" It is a plea to skeptical and worldly men in behalf of the Sabbath, 
and the author shows in the most forcible way this thought, that of all 
men in this world who need a Sabbath for solemn thought are the men 
who doubt most the truth'of the Bible and are most uncertain about 
the doctrine of immortality. For he says : ' Men who doubt these 
things can not afford to live a whole life without spending at least one 
seventh of their time examining the evidence of these great questions.' " 
914- — Ch. Exam. 6 : 226. Observance of the Sabbath. Christian- 
Sab, view. 915— New Mo. Mg. 167 : 132. The Day of the Week 
(L. Cross). Christian-Sab. view. 916 — O. and N. 7 : 368. The Use 
of Sunday (H. W. Bellows). Advocates, from a Unitarian standpoint, 
as the best religious use of Sunday one religious service instead of 
two ; more mature and careful Sunday-school instruction, Bible study 
at home, and visits of mercy. 917 — Frazer 7 : 620. Regeneration 
of Sunday (F. W. Newman). Suggests improvement of church meet- 
ings by having separate services for the young at the same time in 
other rooms, by following morning services with substantial lunch or 
" Love Feast" and opportunity for questioning preacher — to be suc- 
ceeded by some practical Christian lecture. 918 — Edinb. R. 5 : 437. 
Extracts from a popular poem describing a Scotch Sabbalh. 919 — 
Chr. Obs. 4 : 173. Other extracts from same. 920 —No. Brit. R. 
9 : 121 Sabbath Observance. " The Creator has given us a natural 
restorative — sleep ; and a moral restorative — Sabbath-keeping, and it 
is ruin to dispense with either." 921 —The Sanctification of the 
Sabbath (J. Willison). Pp. 448. Edinburgh, 1819. Gives minute 
directions for Sabbath observance, but is chiefly valuable as showing 
the views held by the stricter Scotch Presbyterians at the opening of 
this century. The book makes the usual mistake of Sabbath advo- 
cates of that time, instancing the fatal accidents of Sabbath-breakers 
as Divine judgments, p. 54. On p. 226 bringing fresh water from the 
well on the Sabbath is cited in a list of Sabbath desecrations, but this 
is almost the only thing condemned unjustlv. 

925— SABBATH LITERATURE IN GERMAN. 926— Luther 
und der 7ag des Herrn (Luther and the Lord's-day). This leaflet of the 
Chicago Sab. Com. (808) by its German Sec. shows that " if Luther ever 
said that the 4th Com. was no longer binding on us, he contradicted 
himself ;" makes a clear distinction between the civil Sunday of the 
state and the religious Sabbath of the Church ; urges the point that 
the law of Moses so far as it is also the law of nature must be always 
and everywhere binding, and closes with arguments against Sunday 
amusements as unnecessary and harmful. Per 100, 50 cts. (2s.) 
S27— German Documents of N, Y. Sab, Com. The Anglo-American 



APPENDIX. 627 

Sabbath. Pp. 32. The Sabbath and Free Institutions (816). Pp. 16. 
Sunday Laws and Sunday Liberty. 8 pp. Sunday in the United 
States. Pp. 24. The third of these is especially valuable for general 
distribution both in German and English. Per 1000, $3. 928— 
German D*cuments and Reports of The International Federation of 
Lord's-day Societies, including (943) in German, and many leaflets 
(796). The motto of the convention (Q43) was: "Sabbath rest and 
holiness the groundwork of the public order and welfare." Its pleas 
for the Sabbath were chiefly in the interests of workingmen. [The 
following list of German books on the Sabbath is contributed by Dr. 
Robert Konig of Leipsic] 929— Uhlhorn (a prominent Lutheran 
clergyman of Hanover), Ueber die Sonntagsfrage in ihrer socialen 
Bedentung. Leipzig, 1870. (Illustrates the influence of the Sunday 
on society, etc.) 930 — With. Baur (General Superintendent in the 
United Church of Prussia). Der Sonntag und das Familienleben. 
1879. (Shows the importance of the Sunday for the family, its purity, 
its happiness, etc.) 931 — Niemeyer (Berlin physician). Die Sonn- 
tagsuche vom Standpunkte der Gesundheitslehre. Berlin, 1876. {Hygi- 
enic point of view.) See p. 202, (569). 932— Rieger (a scholar in 
Darmstadt). Staat und Sonntag. Frankfurt, 1877. (Political point 
of view.) 933 — Verhandlungen des Congresses fur Innere 
Mission (Home Mission) in Dresden. Vortrage (discourses), von 

D. Kdgel (1st Court-Preacher in Berlin) und Niethammer (a great 
Saxon Manufacturer) : " Das Deutsche Volk und der Sonntag." (The 
German people and the Sunday. Shows forth the view of German 
Christians on the question.) 934— Schroter (clergyman), Die Sonn- 
tagsentheiligung und das Verbrechen. Diisseldorf, 1876. (Shows how 
crime grows out of the profanation of the Sabbath.) 935 — What has 
been done for a better observance of the Sunday in Germany up to 
1877 shown in an article of Schafers' Monatsschrift ftir Innere Mission, 
etc. 1877, S. 322, entitled : " Was ist zur Beforderung der Sonntags- 
eintheilung seit 1848 in Deutschland geschehen ? Beantwortel von 
Bourweig." .936 — [From Homiletic Review, Jan., 1885, p. 92.] 
" An Address upon Rest on the Sabbath-day, delivered in the Primi- 
tive Church (Eine altkirchliche Rede iiber die Sonntagsruhe) by Rev. 
J, Zahn, in Luthardt's Zeitschrift (1884, No. X.) A remarkable pro- 
duction, dating from about the time of Constantine, whose author 
is not positively known, demanding for the laboring class the bless- 
ing and protection of the Christian day of rest." 

940— SABBATH LITERATURE IN FRENCH, issued by the 
International Federation of Lord's-day Societies, Geneva, Switzerland, 

E. Deluz, Sec. 941 — Trois Destinees, ou une Nouvelle Servitude, 
par Clement Rochat. (Three Fates, or a New Kind of Slavery, by 
Clement Rochat.) Illustrating the miseries of public servants deprived 
of Sabbath rest. 942 — Robert Lalane, ou un employe comme il 
y on a beaucoup. (Robert Lalane, or an employee, one of a large 
class.) A story from life of the sufferings of Sabbathless operatives. 
943— Actes du Congres sur L'Observation du Dimanche tenu a 
Geneve, 1876. (Transactions of the Convention on Sabbath Observ- 
ance, held at Geneva, 1876.) See (571), (928). 944 — V Etat en face 
de la Loi Divine et du Dimanche, par Alex. Lombard. (The State in its 
relations to the Law of God and the Sabbath, by Alex. Lombard.) 945 — 
Les Dimanckes de Jeanne, 24 pp. (Jane's Sabbaths.) A story. 946— 



628 THE SABBATH FOR MAN. 

Un Mauvais Calcul. 30 pp. (A Bad Bargain.) A story for storekeepers 
setting forth the commercial losses resulting from the non-observance 
of the Sabbath. 947 — De la Sanctification du Dimanche. 12 pp. 
(On the Sanctifying of the Sabbath.) 94§ — Un Cri de Detresse, cu 
Du Repos pour Tous. 15 pp. (A Cry cf Distress, or Rest for All.) A 
tract showing the need of the working classes of a day of rest. 949 
— Appel a Tons. Pp.15. (An Appeal to All.) A call to refrain from 
doing what will cause others to work on Sunday ; with two hymns 
on the Sabbath. 950 — Le Dimanche et la Societe, par Alex. Lom- 
bard. Pp. 48. (The Sabbath and Society, by Aiex. Lombard.) 951 
— Le Sabbat Chief ien, ou Le your du Repos Sous V Fvangile, Etude 
Scripturale, par Emile Guers. Pp. 32. (The Christian Sabbath, or 
The Day of Rest under the Gospel. A Biblical Study, by Emile 
Guers.) Showing that under the gospel dispensation the Sab. is the 
first day of the week. 952— Une File du Dimanche, Recit Populaire, 
par Arthur Masse. Pp. 21. (A Sunday Festival, A Tale for the 
People, by Arthur Masse.) Setting forth under the guise of a story 
the disastrous effects of using the Sab. as a day for public festivals. 
953 — V Ami de Tout le Monde. 7 pp. (Everybody's Friend.) Show- 
ing the benefits conferred by the Sabbath. 954 — Federation Lnterna- 
tionale pour LJ Observation du Dimanche. (International Federation for 
the Observance of the Sabbath.) A sheet containing the principles 
and constitution of the Federation. 955 — Bulletin Dominicale. (The 
Sunday Bulletin.) A 12-page newspaper issued three or four times a 
year at Geneva as the organ of the Swiss section of the International 
Federation for the Observance of the Sabbath. 956— Appeal to 
Travellers. "A beautiful poster in English, German and French, urg- 
ing travellers to make no unnecessary work on the Lord's-day for 
servants, carriers, etc. 

975 — Cbngres International du Repos Hebdominal au Point de 
Vue Hygienique et Social tenu a Paris du 24 an 27 Septembre, 1889. 
Octavo, pp. 420, 92 cts., postpaid. 

976— Books on the Sabbath Question Published since 1884. 
[For the author's books, see p. 638. J See also (803), (809), (810), (975). 
977 — Eight Studies on the Lord's Day. . . . i2mo, 249 pp. 
$1.50. Houghton, Mifflin & Co., Boston. The preface indicates that 
this ablest original " study" and defence of the Lord's Day as the Chris- 
tian Sabbath was called out by the most scholarly attack upon this 
doctrine— that of Hessey. Its anonymous author, G. S. Gray, of Cin- 
cinnati, deceased, evidently studied Biblical theology to some purpose 
in early manhood, though he afterward turned to the law as his life 
work. The three points of pre-eminent freshness and force in the 
book are the following : (1) It clearly shows that the origin and con- 
tinuance of the " week," a wholly arbitrary division of time, can be 
reasonably explained only by accepting the manifest meaning of 
the Bible record that the weekly Sabbath was instituted at the very 
beginning of history— the word " week" wherever found proclaiming 
creative Theism, as " A.D." proclaims the Divinity of Christ. (2) It 
points out the striking analogies between the evidence that the 
Sabbath was observed before the Decalogue and the evidence that the 
new Lord's Day was observed after the resurrection ; there being in 
each case only one explicit passage and half a dozen confirmatory 
ones — an analogy which is a flashing two-edged sword, slaying alike 






APPENDIX. 629 

those Dominicals who hold the New Testament Lord's Day, but 
deny the Genesis Sabbath, and the Seventh-day Christians, who 
deny the Lord's Day, but hold to the Genesis Sabbath, though it rests 
on like circumstantial evidence. (3) It expounds the whole Sabbatic 
system from Eden to Heaven, "looking backward" to this primitive 
divine socialism for mitigating the hard lot of the toiling poor. The 
most important passages, in which the first and second of these points 
are stated, are quoted in my " Sabbath Reform," Ch. VII. The third 
is the most unique element of the book. We subjoin in outline this 
picture of nobler social conditions which God set before masters and 
slaves, rich and poor, when the world was not yet "able to bear" 
emancipation, which the inspired leaven in the Bible has since accom- 
plished in all Christian lands. " The Sabbatic system consisted of 
five members. These five may be regarded as two groups, one of 
three and one of two members. The three members of the first group 
were the sacred day, the sacred month and the sacred year — each the 
last of a series of seven days, months and years, respectively. The 
two members of the second group were a sacred day and a sacred 
year, immediately succeeding seven series of seven days and seven 
series of seven years respectively, and, therefore, each constituting 
the first in a new series of seven. The first three closed a week. 
The latter two began it. The center of this system was, of course, 
the seventh day of the week. It existed before any of the others. . . . 
It stood upon a different foundation and with a loftier dignity ; for it 
had a place not only in primeval tradition, but also in the solemn 
magnificence of the uttered Decalogue. While the title of Sabbath is 
variously applied, no other day, no other Sabbatic period, is ever 
confused with the Sabbath. . . . [See p. 544.] Wh'le the Sabbatic 
month normally contained twice as many Sabbaths as any other 
month, the Sabbatic year was one whole Sabbath. While the seventh 
month represented, more than any other, the unity of national action 
in the expression of loyalty, not only to its political Head, but also 
(in the Day of Atonement) to its moral Governor, the Judge of hearts 
and of consciences — the seventh year represented this national action 
as even more energetically expressing the loyalty of the people, in 
their conforming to peculiar social conditions imposed by that politi- 
cal Head and that moral Director for the whole year. The restric- 
tions which bound each individual increased. But the privileges and 
advantages for which these universal restrictions furnished an oppor- 
tunity increased much more. These privileges and advantages were 
exemplified in the highest degree by the two other members of the 
system : the Pentecost and the Jubilee. These two were distin- 
guished by their relation to the week. They preserved its integrity 
and its succession, and yet presented it in a different plan and order, 
giving that prominence to its beginning which was in other cases 
given to its close. . . . These five members of the Sabbatic system 
were bound together by three circumstances which applied to them 
all. They were called Sabbaths, they were constituted by the succes- 
sion of sevens, and they were marked by the cessation of agriculture. 
... In order to study what sort of an ideal this system was in- 
tended to create and develop, we must consider its working in the ex- 
perience of a village of farmers, one of the typical villages of Israel's 
home in Canaan. From the specific provisions of the law as recorded, 



630 



THE SABBATH FOR MAN. 



.we must jcdge what its effect would be on such villagers through the 
repetitions of many centuries. . . . We wish to ask what would these 
village farmers learn — unconsciously, involuntarily, incidentally 
learn— to think, to feel, to say, to do, to plan for, to expect through 
the continued recurrence not only of weekly Sabbaths, but also of 
seventh months and Sabbatic years and Pentecosts and Jubilees, if 
each and all were kept as God commanded. ... I. Indefinite en- 
largement of the idea of the Sabbath. ... In our own time Sunday 
has always to be taken somehow into account. Whatever may be 
men's views, feelings, prejudices, there it is right in the way. . . . 
But how much more were these Hebrew farmers to think, to plan, 
and to do about it ! The weekly day of abstention from labor was 
only a beginning. Beside that, the farmer must look forward to 
special annual suspensions of his farm work. And, still more, he 
must keep in mind the septennial omission of all tillage, and the 
doubled intermission of the Jubilee, as well as its revision of the 
holdings of the land. . . . Pentecost laid its hand on the midsum- 
mer. The Passover and the Tabernacles called the farmer away 
from home at times sufficiently favorable to such excursions. After 
the sowing is done, and again after the harvest is gathered, farming 
folk, in all lands, have been wont to celebrate holiday. But these He- 
brews, when they left their yellowing barley for thepassover journey, 
had to think of the second journey seven weeks later in mid-harvest. 
It was taken out of their busiest time in the wheat-fields, and must be 
planned for. So, at the close of harvest, the farmers were not free 
to work steadily at their ingathering up to the appointed day for the 
festival of the booths. Two extra days in the beginning of this im- 
portant month must be given up to religious use. And one extra 
day is added to the week of the feast. All summer through, the re- 
strictions as well as the privileges of the seventh month must like- 
wise be planned for. Then the seventh month must necessarily 
bring sharply to mind the Sabbatic year, which always began in that 
month. The celebration of the first day of this month (the feast of 
Trumpets) may have been specially intended to direct the villagers' 
attention to the coming year of release and benevolence . . . Pen- 
tecost would hardly fail to suggest the Jubilee which crowned the 
seven weeks of years. ... II. Two contrasted administrations of 
society. The longer Sabbatic periods gave scope for the administra- 
tion of certain principles whose effect could not have been made per- 
ceptible on the scale of a day. These principles, associated with the 
Sabbatic system and so with the Sabbath, were in sharp contrast with 
those which regulate the ordinary social activity of mankind. In re- 
gard to the latter, mankind have not changed since history began. 
Their ideal of social activity may be expressed in three words : get, 
hold, enjoy. Their motto is, Mine for myself. Three thousand 
years ago this was as much the rule in Israel's land as it is 
in this nineteenth century of America and Europe. There have 
been, in all ages, exceptional examples of unselfishness, but the rule 
of social life has not changed. Only our age has obtained from 
evangelical Christianity some conception of a regime of perfect unsel- 
fishness, of unerring justice, co-operating with complete benevolence. 
We believers look for such a regime to come. It is distinctly before 
our hope and symbolized to us on every Lord's Day. In his sabbatic 



APPENDIX. 6$ I 

system the Hebrew had this same conception set before him as an 
object lesson. The study was made for him as simple as any child 
could need. He was not expected to philosophize about the release 
of slaves, the canceling of debts, the restoration of houses and lands, 
the common sharing of corn and fruit. But if he kept the law he 
could not help becoming, at length, familiar enough with the results 
of God's interference. He would see not merely days but years, and 
not merely single years but years in regular recurrence and redupli- 
cation, forcibly taken away from the influence of those ordinary 
motives which inspire men to work and trade, and which move the 
social machinery — forcibly put under the operation of rules which, as 
laws of any land, were otherwise utterly unknown. The world has 
never seen institutions like these. No lawgiver ever proposed the 
like. Neithejr Plato nor More suggest them. Centuries before our 
villagers could express such a feeling in the vaguest language,, they 
would feel that here was a picture, a type, a suggestion of what the 
unchallenged government of men by God, under His covenant of 
grace, would be. It was indeed justice with benevolence between 
man and man. No oppression, no outwitting ! The covetous re- 
strained ! The keen and ambitious turned aside ! The drudge 
awakened to meditation, and the stupid aroused to hope ! The fallen 
lifted up to essay a new starting ! The unfortunate restored to 
earlier comfort ! The whole population made free to consume the 
fruit of the land wherever it grew, not as the reward of toil, but as 
God's free unearned gift ! At last they would surely be able to read 
this legend over all the land : ' Ye and your possessions are not your 
own.' Doubtless, not every one would be pleased with such experi- 
ments in social science. .The more vigorous and intelligent, as well 
as the more greedy, might prefer the usual ways of men uncontra- 
vened. The humbler and less capable might profit more than others 
by the divine ordinances ; and the good experienced could not be un- 
alloyed or completely satisfactory. The actual blessedness in store 
for the world's enjoyment when the kingdom of our Lord shall be- 
come supreme could not be experienced in these Israelitish villagers. 
They had to learn that there was such a kingdom. They had to real- 
ize that the administration of God's realm differed broadly from the 
ordinary. The suspension of tillage by a whole nation at once would 
not fail to make an impression on every mind. The peculiarity and 
strangeness of this was heightened by the provisions concerning 
debts, slaves, and land. ... In order to comprehend the extra- 
ordinary character of these provisions, we must compare them, not 
with the ideas now prevalent, but with those of antiquity. Christian- 
ity has not only inherited from Moses these very ideas, but through 
the teaching of her Lord and the leading of His Spirit, she has devel- 
oped them. She has ever cried, ' Honor all men.' She has taught 
men at last that slavery is unnatural. All those laws which in our 
day deal mercifully with the debtor and the pauper as well as with 
the bondman are the result of her influence, and in perfect harmony 
with her original teachings. They are also in perfect harmony with 
the sabbatic legislation. Here the Israelite was enabled to realize 
that the administration of the kingdom of God included the uplifting 
.of man, and was the antidote for any dishonor that might come upon 
him. . . . To this nation of farmers, in every seventh year, farm- 



6 3 2 



THE SABBATH FOR MAN. 



ing was interdicted. . . . They would hardly idle away their time 
in the villages. . . . Three pursuits would be open to each one 
— trade, handicraft, study. Each of these pursuits would lead to 
travel. Now travel, for its own sake, is a very recent invention ; but 
travel for the sake of trafficking, or of finding employment, or of 
gaining information, is older than Moses. So, whichever way the 
farmer should turn his steps this year, he would see more of men and 
places, he would see more men and more places, than usual. . . . 
The Israelite villager's year of busy dealing with men of his own 
blood and tongue and faith — a year too short to develop the hard- 
ness of the regular trader, yet long enough to sharpen the blunted 
sympathies of the regular farmer — must make him less of a villager 
and more of an Israelite. . . . Thus, starting from the weekly 
Sabbath, and on through all the series, Israel had before him an 
object lesson of unity and fellowship — a lesson of what, under God's 
covenant, human brotherhood might be among the citizens of the 
kingdom of God. . . . When the apple is ripe, a few shriveled 
and unsightly fragments of tissue represent the blossom. They also 
represent the pharisaic Sabbath so far as it was pharisaic. Its vice 
was that it refused to accept the whole of God's teaching. . . . 
Our age, instructed by Christianity, has interposed in a thousand 
ways to prevent utter defeat. The bankrupt may start again. The 
ignorant may have free education. For all classes of the helpless and 
suffering and destitute society provides a measure of relief, as an 
obligation which is due from the community as a whole to its weaker 
members. Precisely this Israel did for the Israelites at the command 
of her Sovereign, and as a symbol of her sovereign's beneficent rule 
when the Promise should be fulfilled. . . . He will renew the 
Sabbath so that the land law shall become earth law, and the sign of 
the covenant with a petty tribe shall become the sign of the loyalty 
of all nations." 978 — The Abiding Sabbath, by Rev. George 
Elliott, D.D. i2mo, 280 pp., $1.00. American Tract Societv, 
N. Y. (Fletcher prize.) 979— The Lord's Day, by Rev. A. E. 
Waffle". i2mo, 419 pp., $1.00. American S. S. Union, Philadelphia. 
(Green prize.) 980 — Four Essays on the Sabbath (I. P. Morton 
prizes), by Rev Thomas Hamilton, Rev. Will. C. Wood, Rev. James 
Orr, D.D., and "A Member of the College of Justice, Edinburgh." 
537 pp., octavo. James Gemmel, Edinburgh, 7s. 6d. These six prize 
essays are reviewed, with copious extracts, the first in my " Sab- 
bath Reform," Ch. VII., the others in my Sabbath Reform department 
of Our Day, Boston, May, 1891. An important contribution to the 
evidences that the Lord's Day is the Christian Sabbath is the follow- 
ing from Wood's Essay, p. 63, which shows that in 230 a. d. the Lord's 
Day was regularly observed, and was called by the Jews " the Naza- 
rene's Day" : " There is a striking reference to the Lord's Day in the 
Talmud which we had the pleasure of discovering. The Talmud 
has this Mishna, that ' three days before a festival of the heathen, it 
is not permitied to have money transactions with them.' This was 
decreed so as not indirectly to aid idolatrous celebrations. On this 
the Gemara comments : ' Rabbi Tachlifa ben Abdimi says that Rabbi 
Shemuel (a.d. 230) said that according to this dictum of Rabbi Ish 
mael the Israelites must have no business at all with the Christians ; 
for these make a festival of Yom Notzri, the Nazarene's Day.' It is 



APPENDIX. 633 

startling and interesting to find in the Talmud, as early as 230 A.D., 
a Rabbi, one of the greatest of his time, speaking of ""l^J DV, Yom 
Notzri — the Nazarene Day." The following beautiful passages are 
from "The Abiding Sabbath" : "Through the world's midnight of 
trouble and sin, in the darkest hour of the world's despair, the Sab- 
bath still keeps its weekly watch and beat, and cries out to our un- 
resting hearts, ' God reigns, and all is well.' . . . There is 
perhaps no religious institution which is so patent to all observation 
as this. How shall we account for this institution which has set its 
mark so deeply in the life of the conquering nations of the world ? 
It comes to us an inheritance from the past, the hoar-frost of the cen- 
turies upon it, but it still bears the fresh and vigorous life of youth. 
Sacrificial fires have faded into lifeless ashes ; altars have crumbled 
and temples have decayed ; old customs, institutions and manners 
the world has cast off as worn-out garments ; but this abides, surviv- 
ing the fateful fortunes of sixty centuries, unharmed by the touch of 
time." The four Essays in the Edinburgh volume all discuss and all 
reject the theory stated on pp. 275-76, 529 (204) and in (981) following, 
that the Jewish Sabbath was set back at the Exodus. The evidence 
for this claim is surely too uncertain to rest any important argument 
upon it, but it has a negative value, as I say of Dr. Briggs' argument 
in the next note, in giving those who worship Saturday one more 
point to disprove, putting one more doubt about their deified day. 
9§1— The Sabbath— What?— Why?— How? by Rev. M. C. Briggs, 
D.D. i6mo, 188 pp , 60 cts. Hunt &- Eaton, New York. This 
book is epitomized in its own preface as follows : " In the following 
pages I undertake to do these nine things : First. To show a com- 
manding probability that the Sun's day of the Sabean idolatry which 
prevailed in all the nations of the East was the perverted primeval 
Sabbath. Second. To prove that the Hebrews, at the time of the 
Exodus, were worshipers of the Egyptian Sun-god Osiris, symbolized 
by Apis, the golden bull. Third. To* prove that the day of the 
Hebrews' toilsome march from Rameses to Succoth was made the 
initial of an exceptional weekly Sabbath, set back one day from the 
perverted primeval Sabbath, -and belonging to this peculiar people 
alone, and during their preparatory history." In another place our 
author says on this point : " This people must be effectually separated 
from the old life ; from temple, altar, set days, and all the concom- 
itants of sun-worship. . . . For this purpose they needed a new 
order of months, and a new beginning of their year. - . . . The 
seventh month of the Egyptian year was made the first of the Hebrew 
(Ex. 72 : 1, 2). . . . This strange people, destined to stand alone 
in all the earth, had not so much as a yearly calendar in common 
with surrounding nations. They were, indeed, to be a ' peculiar 
people.' But that feature of heathenism w T hich was most ensnaring, 
because fullest of suggestions of the all-prevalent sun-worship, was 
the corrupted primeval Sabbath, the Sunday of idolatrous devotion. 
If the -order of months needed to be changed, how immeasurably 
more this day, so pregnant with evil!" He also notes that the begin- 
ning of their Sabbath, unlike Sundays and civil days, was at evening, 
instead of midnight or morning, and that they worshiped with faces 
toward the West, instead of the East. " Fourth. To prove that the 
Sabbath is a sacred proper name by which God designates a day set 



634 



THE SABBATH FOR MAN. 



apart for holy uses, and means more than rest, or seventh, or week, 
or all of them together ; and any day to which the name is applied by 
divine authority is a holy day. Fifth. To prove that the Hebrews 
had a Sabbath out of the septenary order [once a year], and yet as 
binding and as much under the force of the Sabbath law as the weekly 
day. Sixth. To prove that the Decalogue is constitutional and univer- 
sal law, while the Hebrew statutes'and ceremonials are by their very 
terms restricted to one peculiar people, and must have surceased with 
the dispensation of which they formed important features. Seventh. 
To prove that the fourth commandment is irrepealable on any other 
supposition than that the entire Decalogue is repealed. Eighth. To 
prove that the fourth commandment is the law of a movable festival, 
is observable everywhere, and demands an ordinal and relative usual 
and, convenient seventh part of time in every longitude and latitude, 
and not an absolute seventh in astronomical and septenary identity 
from the time and place of the original institution. Ninth. To prove 
that the day of our Lord's resurrection from the dead was made and 
named the firstof the Sabbaths, as being the restoration of the relative 
primeval Sabbath, and first by pre-eminence, as being commemorative 
of the grand certifying fact on which the scheme of redemption is 
pivoted." This last point is the special subject of this book, whose 
keynote is : " The day on which Christ rose from the dead is never 
called by any other name than Sabbath, save in the one instance in 
the Revelation." The following extracts will indicate the line of 
argument: "The first record to examine is Matt. 28 : i : Oipe 6e 
Ga(3(3aTG)v, ry eKt^uGKovay faq /ulav oaj3(3druv, f/Me Mapla 7] M.aydallTjvr}, 
etc. — ' At the end of the Sabbaths, as it began to dawn [the observ- 
ing reader will notice that there is not only a change of day, but a 
change also in the beginning of the day] toward the first of the Sab- 
baths, came Mary the Magdalene,' etc. The Accepted Version 
reads : ' In the end of the Sabbath, as it began to dawn toward the 

first day of the week,' etc Is this a true translation ? . . . 

The principal reason assigned for the present reading is that it is a He- 
braism. . . . It is true that from Sabbath to Sabbath is a week, 
and equally true that from any other day to the same day again is a 
week. But Sabbath never in itself means week. . . . The Sep- 
tuagint follows the Hebrew with severe fidelity, using hebdomas (efi- 
dofiag) for Shabua, week. . . . On the other hand, when the Sab- 
bath is referred to as the Sabbath, the proper name — oufifiaTov — is 
employed. Witness one hundred instances of its use. . . . In all 
these numerous instances — which include the entire number except the 
three easily explained in a preceding place — Sabbath in the Hebrew 
is rendered by Sabbath in the Septuagint. Ought not such exactness 
of discrimination between hebdomas and Sabbaton to end dispute ? 
We now have the first day (more strictly, day one) of whatever is 
meant by caftftaruv. This word is the genitive plural of Sabbath. I 
think we have seen that Sabbath never means week in the Hebrew 
Scriptures or in the Septuagint Greek, lafifiarov — Sabbaton (Sab- 
bath) — is used, singular and plural, sixty-eight times in the New Testa- 
ment. Singularly enough it is rendered week only nine times, and 
these, all save one, in connection with the day of the resurrection. 
The one exception alluded to is Luke 18 : 12, Nqo-nvu dig tov 
uafiP&Tov — ' I fast twice in the week.' This language of a Pharisee 



APPENDIX. 635 

relates to tbe Jewish Sabbath, and we might be well content to leave 
the advocates of Saturday-Sabbath to harmonize it with their theory. 
Fifty-seven times the word is the name of the Jewish Sabbath. Let 
the reader attempt to substitute week in any of the passages except 
that alluded to in Luke — and that certainly admits of doubt — and see 
what sense he will make. The week was made for man, not man for 
the week ; Lord of the week ; whether He would heal on the week- 
day ; went into the synagogue on the week ; doth not each one of 
you on the week loose his beast from the stall ? the Jews sought to 
kill Him because He had broken the week." In Acts 13 Dr. Briggs 
would translate tig to /uera^v adpftarov, '* in the Sabbath between," 
that is, the new Christian "Sabbath just at hand" (to te exo/ueva 
cafifiaTu). If Dr. Briggs had rested his whole case for the Christian 
Sabbath on his exceptional translation of a Greek word he would be 
open to criticism at this point. But he puts beneath the- Christian 
Sabbath the usual and sufficient foundations, and simply adds his 
argument as to the New Testament name of the Day as an extra but- 
tress. It would certainly seem that those who would give to the dis- 
puted word, in place of its natural meaning, Sabbath, the idiomatic 
meaning, week, have upon them the burden of proof. In any case 
those who would displace the Christian Sabbath, "the seventh 
day of the new Christian week," as it is called by Dr. Byron 
Sunderland of Washington, who holds the same view as Dr. 
Briggs as to the word in question, have one more position 
to overthrow before they can restore the Saturday -Sabbath. 
982— Day of Rest, by Rev. James Stacy, D.D. i2mo. 278 pp. 
$1. Whittet & Shepperson, Richmond, Va. Defends Christian 
Sabbath view with ability. See pp. 4, 5, 13. Reviewed, with extracts, 
in my " Sabbath Reform," Ch. VII. ; also in Our Day, Boston, Jan., 
1891. 983— The Sabbath, by Rev. W. W. Everts, D.D. i2mo. 
318 pp. $1.25. F. H. Revell, Chicago. Christian Sabbath view. 
9§4 — The Sabbath of the Bible, by Rev. S. H. Nesbitt, D.D. New 
Brighton, Pa. i2mo. 216 pp. 75 cts. Published by the Author's widow. 
Valuable as a compendium of the Christian Sabbath view. Reviewed 
in Our Day, Boston, Jan., 1891. 985 — Hearing on the Sunday Rest 
Bill, published by U. S. Congress. Octavo, 129 pp. Write to Col. 
Weston Flint, Washington, D.C., for a free copy. See (353). 986 — 
Seventh-Day Adventism Renounced, by Rev. D. M. Canright, 
Grand Rapids, Mich. i2mo. 413 pp. go c. ; paper, 60 cts. Pub- 
lished by the Author ; also pkge of 10 tracts on same subject, 25 cts. 
Antagonizes both Saturday Sabbath and Christian Sabbath, advocat- 
ing abrogation of the Decalogue, but valuable for its exposure of the 
follies of Seventh-day Adventism. The following passage in regard 
to the " Sunday Line," pictured on page 5, is also of special interest : 

"Where shall we begin the day? If a man's salvation depends 
upon keeping the same day to a minute that God kept at creation, 
then it is infinitely important that we know exactly to a rod where 
His day began, so as to begin ours there too. But the Lord has not 
said a word about it, nor given the least clew as to where to begin the 
day. Nor did Sabbatarians know anything about it, but have to guess 
at the whole thing. 

" The day is now generally reckoned to begin at a certain line 180 
degrees west from Greenwich, England. It runs' north and south 



6 3 6 



THE SABBATH FOR MAN. 



through the Pacific Ocean about 4000 miles west of America. I 
wrote Professor E. S. Holden of Lick Observatory asking : ' 1. Have 
we the date when the day line was established there ? 2. Who did 
it, and why? 3. When ? 4. Has it been reckoned from other places 
than Greenwich?' He answered: ' 1. There was no one date. 2. 
No one. For convenience. 3. During the last hundred years. 4. 
Yes. Canary Islands, Teneriffe, Ferro, Paris, Berlin, Jerusalem, 
Washington, etc' 

" So we see : 1. It is only within the last hundred years that the day 
line has been fixed where it now is 2. This was done merely for 
convenience, not because there was anything in- nature requiring it. 
3. At different times the day line has been counted from at least 
seven different places, from Jerusalem in the east to Washington in 
the west, about 8000 miles difference, or one third the way around 
the earth. Hence, the beginning of the seventh day has varied that 
much at different dates. 4. In another century it may be changed 
again. 5. There is just as much authority for one place as the other, 
and no divine authority for either, as it is all man's work and done at 
hap-hazard. 6. Hence, so far as duty to . God is concerned, any 
nation, church or society is at liberty to begin the day wherever they 
please. One place will be just as apt to be in harmony with God's 
day line as another. 

"Sabbatarians in America can fix their day line in the Atlantic in^ 
stead of in the Pacific and then our Sunday will be Saturday, and, 
they will be all right and convert a nation in a day ! Could any one 
prove that this would not be in harmony with God's day line at crea- 
tion ? Certainly not. It would be just as apt to be right as the pres- 
ent day line. Then why not do it ? Indeed, this is exactly parallel 
to what Seventh-Day Adventists have done within the past two years 
in the case of a whole colony in the Pacific Ocean. Pitcairn Island, 
in the Pacific, was settled one hundred years ago by persons who 
brought their reckoning eastward from Asia. But it happens to be on 
the American side of the present day line ; hence their Sunday was 
our Saturday, and they all kept it one hundred years as Sunday. Ac- 
cording to Adventists, this was ar awful thing, for Sunday is the 
Pope's Sabbath, the mark of the beast ! So, two years ago, Advent- 
ists went there and converted them all to keeping Saturday. How ? 
They simply induced them to change their reckoning of the day line 
a few miles, and lo ! their Sunday was Saturday ! Now they are all 
pious Sabbath-keepers, while before they were all keeping Sunday, the 
mark of the beast ! And yet they are keeping exactly the same day 
they always kept ! If this is not hair-splitting, tell me what is ! It 
illustrates the childishness of the whole Sabbatarian business. Now 
let the Adventists just shift their day line a little farther east to include 
America, and they can keep our day with us. If the day began in the 
traditional place where Eden is said to have been located, then the 
day line would be away west of the present location some 7000 miles, 
west even of Australia ; and then the Seventh-Day people in Austra- 
lia are not keeping the Sabbath at all. In that case the Sunday- 
keepers of New Zealand and Australia are now actually keeping the 
original seventh day, and Sabbatarians there are keeping the sixth 
day ! Do they know, and can they prove, that this is not so ? No ; 
they simply have to take the reckoning just as it happened to be, right 



APPENDIX. 63; 

or wrong, without knowing which it is. And yet, at great expense, 
they have sent missionaries there to convert the people over to keep 
another day, when actually they do not know but what those people 
are really keeping the seventh day, and they themselves are wrong ! 
None, not even themselves, pretend to know where God began to 
reckon that day ; yet they draw the line to a hair, and say that all will 
be damned who do not toe that line and count from that spot ! Does 
the salvation of a man's soul depend upon such mathematical niceties 
and such uncertainties as these ? If it does, we may well despair of 
heaven. The very fact that God has never revealed just where the 
true day line is, or where the seventh day began, shows that it is of no 
consequence for us to know. Alaska, the northwest point of America, 
was settled by Russians ages ago, before the present day line existed. 
Of course they brought their reckoning with them, and hence their 
Sunday was on Saturday. In 1867 we bought Alaska and it became a 
part of the United States. The day we took possession our laws 
changed their Sunday to Saturday, all by human authority. Did that 
change the Edenic Sabbath for that people ? Again, in going around 
the earth one way we lose a day and going the other way we gain a 
day. Hence, in one case we must add a day and in the other drop a 
day. All have to do this to keep in harmony with the world. Advent- 
ists do this, but by what authority, and where ? . . . Let two Ad- 
ventists start from Chicago, one going east, the other west, around 
the earth. Each keeps carefully the seventh day as the sun sets. 
When they meet again at Chicago they will be two days apart ! One 
will be keeping Sunday and the other Friday. How do they manage 
it ? Each gives up his seventh day, and both take that of the world. 
So they only have a worldly day after all ! 

" Look also at the difficulty in crossing this supposed day line in the 
Pacific Ocean. I have personally conversed with Sabbatarians who 
have crossed this line both ways, east and west. Going west, a day 
is added, going east it is dropped, and this is done at noon of the day 
which finds them nearest the supposed line. On the vessel, a man 
going west sits down to dinner 11 : 50 a.m. Friday. While he is eat- 
ing the time is changed, and he rises from dinner Saturday noon ! 
Then he has only six hours of Sabbath till sunset ; or coming east, he 
sits down to dinner Saturday noon and rises from dinner Friday 
noon ! He has kept eighteen hours Sabbath ; then it is gone in a 
second at high noon, and he has six hours to work till sunset. Now 
he must begin Sabbath once more and keep it over again — twenty- 
four hours ! In one case he only kept six hours Sabbath, and in the 
other case he kept forty-two hours ! 

"These stubborn facts demonstrate the utter absurdity of the 
Sabbatarian view. They claim that these things do not bother them 
any ; but I know that they do, and badly, too. They have written 
much on it, devised all sorts of diagrams, illustrations and arguments 
to meet the difficulty ; but- none are satisfactory, even to themselves." 
9§7 — For Seventh-day Adventist literature, "The Marvel of Na- 
tions," " Bible Readings for the Home Circle," " The American Sen- 
tinel," " Religious Liberty Association," leaflets, etc., write to "Pa- 
cific Press Publishing Co.," Oakland, Cal., or " Atlantic Publishing 
'Co.," N. Y. The worst feature of this literature is that it hides its 
colors, and is sold under aliases and through "false pretenses." That 



638 THE SABBATH FOR MAN. 

any who wish to get the arguments of these people in their own words 
may know what to write for and where to write, it becomes necessary 
for some one else to say that the above-named literature is theirs. 
9§§ — For Seventh-day Baptist literature, " History of Sunday. 
Legislation" (Appletons ; see also article on same in their Annual 
Cyclopaedia for 1888, written by one who represents the views of only 
one half of one per cent of the American people on this matter), 
"Outlook and Sabbath Quarterly," etc., write "Sabbath Tract Socie- 
ty," Bible House, N. Y. 989— Hon. Carroll D. Wright's extended 
discussion of " Sunday Labor" in the Report for 1885 of the Mass. 
Bureau of Labor (out of print, but found in libraries) is very valuable. 
990— Documents by author of this book for sale by Reform Bureau, 
Pittsburgh, Pa. " The Sabbath at the World's Fair," " Are Sabbath 
Laws Consistent with Liberty ?" " Reasons for the Rest Day," " Sun- 
day Saloons" (the latter in English, German and Scandinavian)— each 
4 twelvemo pages, 35 cts. per 100. " Sunday Trains," 8 pp., i2mo, 
50 cts. per 100. Given in full in pages following. " Manifold 
Worth of the Sabbath," 11 pp., octavo, gives the whole religious and 
civil argument in brief, with replies to Seventh-day Adventists. 5 cts. 
each; $3 per 100. "Sabbath Reform," 4 eight-page papers, suitable 
for free distribution at church doors, in depots, etc., especially No. 4, 
which gives petitions and arguments against Sunday opening of the 
World's Fair, the latter quoted in part in pages following, $1 per 100. 
" Civil Sabbath/' 128 pp., 35 cts. This book contains five addresses 
of the author on the relations of the Sabbath to Liberty, to Labor, 
to Amusements, to the Sunday Saloon, with one in review of recent 
Sabbath Reform. The book also contains the first full collection of 
the present Sabbath laws of all the States and Territories, and the 
judicial decisions upon them, and Replies to Seventh- Day Adventists, 
with valuable tables and indexes. The book is devoted exclusively 
to the Sabbath's civil aspects, on which-there is substantial agreement 
among all good citizens — a defense of the Rest Day against the at- 
tacks of those who would open it to toil or dissipation to gratify their 
avarice or their lusts. 991. For fullest record of World's Fair 
Sabbath closing campaign in 1893, see Our Day, July, 1893, with fol- 
lowing addenda to complete the comedy of court errors. May 30, 
Judge Stein, a Hebrew, on petition of several World's Fair stock- 
holders, issued an injunction from his local Chicago Court forbidding 
the Sabbath closing which Congress had ordered, on the plea that 
the Fair was in a public park which could not be closed [except by 
admittance fees] to the people. When the Federal Court in June, 
through Judges Woods and Jenkins, decided against Sunday opening, 
the directors appealed to U. S. Chief Justice Fuller, who, before hear- 
ing the case at all, ordered temporary Sunday opening, and then re- 
jected the petition for an injunction against permanent opening on 
the ground that an injunction could only be granted to prevent irrep- 
arable financial injury — moral injuries in his judgment having no 
right to such protection, although a New York Court enjoined the 
Passion Play on moral grounds. When the Chicago directors at last 
decided to close, they carried out the decision without so much as 
consulting Judge Stein, and so were fined for contempt, Later they 
asked Judge Goggin to dissolve the Stein injunction. He asked two 
associate judges to sit with him, but on their deciding against Sunday 
opening he drove them from the bench and sustained Judge Stein. 



SUNDAY TRAINS. 

I. Statements of Railroad Officials. 

i. Paper read at Washington Sabbath Convention, Dec. ii, 
1888, by Gen. A. S. Diven, Elmira, N. Y., for 30 Years in Con- 
trol of Erie R. R. 

About one year since I wrote for the Christian Union an article 
on railroad traffic, in which I asserted that Sunday trains were not 
justified, either in the interest of the public or the stockholders. In 
that article, as I remember it, I made the general assertion : 1st. That 
the amount of traffic would be the same per week, whether performed 
in 168 hours or 144 hours. 2d. That it could be performed in 144 
hours with no additional cost to the roads. 3d. That the public in- 
terest did not require Sunday trains. I challenged the discussion of 
the foregoing propositions. I claim that an experience of thirty years 
of the best part of my life in railroad management and construction, 
commencing with the construction of the first road from New York 
to Lake Erie and continuing until the great lines reaching to the. Pa- 
cific were in operation, gives me some qualification for this discussion. 
As this challenge has not been met by railroad management, I can 
only pursue the subject by stating such considerations as I suppose 
govern the managers of roads in running their trains on Sunday. If 
it is claimed that the business of Sunday trains would be lost if not 
done on that day, the manifest answer is that there is just so much 
freight for transportation, and if it is not moved one day it will be 
another. Is it claimed that the capacity of the roads is limited so as 
to require the Sunday trains to meet the demands of the trade ? This 
I dispute. The traffic is not up to the capacity of roads, as evidenced 
by the constant warfare between competing lines as to which can ob- 
tain the greatest amount. Notwithstanding the immense increase of 
the internal trade dependent upon railroads for movement, the in- 
crease of facilities by new competing lines, improvements in tracks 
and equipments on the older ones keeps in advance of the require- 
ments of trade. It may be claimed that it increases the cost to the 
roads to pause on Sanday. I think not. Train hands are paid by 
time or mileage ; while not working they are not drawing pay, loco- 
motives are not burning coal, equipment is not subject to wear.* In 
fact, the least time consumed in a given business the greater the profit. 
I admit that in fixing time-tables in reference to stopping work on 

* It is claimed that Sunday rest would save American railroads thirty-nine million 
dollars per year, but we think the one seventh of wages reckoned in this saving could 
not and should not be relied on. Hon. Carroll D. Wright, Horace Greeley, and John 
Stuart Mill have each said, in substance, that when all men in a community work but 
six days per week, they get as much pay as if they all worked seven — that is, a week's 
normal wages. But in the other respects named there would be a considerable direct 
saving, besides the indirect gains in accidents and otherwise by the better condition 
of the men. Gen. Diven speaks in this paper of stopping trains for " the daylight of 
Sunday," but in a letter he explains that he would have them stop 24 hours, not from 
12 o'clock of Saturday night to 12 of Sabbath night, but from 10 or n p.m. of the 
one night to the same hour of the other,]as better for both railroad men and passengers 
in the matter of sleep. 



64O THE SABBATH FOR MAN. 

Sunday, some changes in switching facilities and possibly some addi- 
tional switches would be needed, but this would require little increase 
in the plant of the road. Now as to the public requirements, and 
this, I anticipate, will* be the most specious excuse for Sunday trains. 
You know how much more anxious railroad managers are to care for 
the public than for their stockholders. I claim that there is no pub- 
lic requirement for Sunday trains. The great bulk of railroad traffic 
is connected with the product of the farm, the forest, the mine, the 
mill, and the factory. Any pretense as to the importance of one day 
between the time of receipt and delivery of all this kind of traffic is 
too trivial for consideration. " But," say these devoted public ser- 
vants, "your cities must be supplied with milk, with vegetables 
and fruits, and all the way from the natural pastures, from Texas 
to Montana, comes live stock to supply our Eastern cities with meat, 
except what is slaughtered in Western cities and comes as fresh meat." 
Well, let us consider the necessity of Sunday trains to prevent cities 
from being deprived of milk for their coffee, and of fruits, meats, and 
vegetables for their tables all the days of the week. Milk trains run 
ning into cities, so far as I know, do not start more than 100 miles 
from the place to be supplied and may be run in four hours. Satur- 
day's afternoon milking will supply Sunday delivery. And the whole 
of Sunday milking may be started after sunset and come in at night 
ready for Monday delivery. As to fruits, they are not gathered on 
Sunday by the growers. The supply for Sunday is procured at the 
market on Saturday, and Monday's supply is from what was left over 
Sunday from Saturday's picking or from early Monday picking. 
What is said of fruits applies as well to garden truck. I do not state 
these as existing methods at present in all cases, but as what would 
be universal if Sunday trains were discontinued. I leave you to 
judge as to how much the people would be inconvenienced in these 
supplies by the discontinuance of Sunday trains. As to live Stoek. 
from the valley of the Mississippi and all the eastern slope of the 
Rocky Mountains, in the name of humanity, in the name of economy 
and of wholesome food, I protest against live animals, intended for 
the butcher, being confined in cars for over 48 hours without release. 
Allowing 15 miles the hour for the time of the trains, this would give 
two rests from Kansas City and one from Chicago and St. Louis. 
Two days for such rest are better than one, and when Sunday inter- 
venes give it to the poor beast. Give it an extra day for rest rather 
than rush it all feverish and exhausted to the shambles. As to fresh 
meat, the whole problem is solved by the refrigerator car. I am well 
served in Florida with meat butchered in Chicago. When it is 
known that a table in London may be furnished with a roast from a 
Chicago slaughter-house the plea of necessity for Sunday trains for 
fresh meats should cease. So much for freight traffic. My challenge 
goes still further, and includes passenger and mail trains. 
While I claim that there is no public necessity for such trains, it will 
be more difficult to satisfy the people of the fact. So many are ac- 
customed to Sunday travel that they have come to consider it a neces- 
sity, but the Sunday trains withdrawn, they would rapidly conform to 
the change. I am only contending for suspending these trains dur- 
ing the day, so that persons might leave on Saturday evening on a 
journey of two, three, or even four hundred miles without encroach- 



APPENDIX. 641 

ing upon the light of Sunday. I would have no trains leave or arrive 
at any station by daylight on Sunday. If a passenger wants to go 
through, from an Atlantic city to Chicago, there are five days or 
nights of the week on which he may set out. If to Kansas City, 
Omaha, or other cities at like distance he has four, and if to San Fran- 
cisco three. He has all those days to choose from, if he wants to go 
through without stopping, and by stopping only for one day, on Sun- 
day, the choice of all other trains. Surely the public should be satis- 
fied with such accommodation. I may be asked what I would do with 
trains from ocean to ocean after the third day of the week. I would 
select attractive places for spending Sunday and give tickets for free 
hotel accommodation at such lay-over stations, and I am greatly mis- 
taken if a majority of travelers would not prefer these trains. Mow 
as to inails. There is no necessity for their transmission on Sun- 
day. The mails are not resorted to in emergency. In such cases the 
telegraph is the resort. Business houses, banks, exchanges, boards 
of trade are closed, do not open their mails on Sunday, and I can 
think of no public or private interest that would suffer for lack of a 
Sunday mail. So far as newspapers are concerned, the telegraph 
furnishes to the local papers throughout the country all the important 
news in advance of the metropolitan press. There is but one other 
plea for Sunday trains. The Sunday excursion* or picnic is 
claimed to be necessary to furnish pure air and healthful recreation to 
the six-day toilers. So far from this, it is a device to lure the people 
from wholesome rest to unwholesome dissipation, for the sake of a 
portion of their hard-earned wages of the week. Whether the roads 
catering for this business make money by it is questionable. They 
fix low rates and often meet with expensive accidents, but whether 
profitable to the road or not, they are public nuisances and should 
be abated. Of course, in suspending movements of trains on Sunday, 
I except accidents and unavoidable delays in reaching lay-over 
stations. What I mean is that, in arranging time-tables, they should 
be fixed in reference to Sunday observance. In conclusion, inas- 
much as all the industries furnishing the roads with business — the 
mill, the mine, the factory, and the merchant — rest on Sunday and 
neither bring freights to stations nor take them away on that day, 
how can it be claimed as a necessity that trains must be run ? If I 
have made no reference to the moral aspect of the question, this is 
not because I fail to recognize the right of the religious portions of 
the people to have their sentiments respected. 

No Real Need of Sunday Trains. 

2. Replies by other railway officials to the ques- 
tion : What obstacle, if any, do you see to prevent 
the complete suspension of interstate Sunday trains 
(leaving out of .account, as belonging to State juris- 
diction, the question of local summer excursions) ? 
[Of seventy-five managers and other_ practical railroad officials who 
sent replies to a series of questions, [of which the above is the last, 

* I agree with Gen. Diven in regard to Sunday excursions, but wish to call atten- 
tion to the fact that they come under State laws and could not be affected (except in 
D. C. and Territories) by any National Sunday Rest Law. 



642 



THE SABBATH FOR MAN. 



thirty-four declare there is no real obstacle to the complete suspension of 
Sunday trains. One would make exception only for perishable 
freight, another only for live stock, and several others only for these 
two kinds of trains. Only eight deny that more Sunday woik is done 
by railroads that is necessary. The others generally favor a reduction — 
most of them would stop more of the Sunday work than they would 
continue. Only eight deny the statement that the same amount of 
work that is now done in seven days could be done in six. Some 
think this would require either a light increase of employees, or of 
their hours of work, or of expenses, but most of these railway officials 
think such condensation would result in no loss either to the roads or 
to the public. Some are confident it would be a gain. Only ten deny 
the assertion of the engineers that the work would be done better in 
six day than in seven, because of the better condition of railroad em- 
ployees. Of this ten, three believe it would be done as well, but think 
the " better" an overstrong statement. In short, nearly all these rail- 
way officials favor a great reduction, and thirty-four of them the total 
suspension of Sunday trains.] " None." C. K. Griggs, Supt. Danville 
& New River R. R.— N. Brettingham, Supervisor M. & G. R. R. 
and C. & Rome R. R.— M. S. Henry, Gen. Man. Bentonville R. R.— 
J. Turner Morehead, Receiver, Vice.-Pres., Director, Deatsville, N. 
C— William Hassman, M. M. R. & A. R. R.— W. T. Hubbell, 
Master Car Painter C, H. V. & T. R. R.— George Tefft, Master Me- 
chanic Leb. Sp. R. R. — A Supt. and Man. who wishes name with- 
held—A Chief Clerk— John M. Robinson, Pres. of the R. & E. R. 
R.— John W. Gemmill, Supt. Stewartstown, Pa. R. R. — M. S. Mar- 
quis, Pres. New Castle, Pa. — F. M. Drake, Pres. of Indiana, 111. & 
Iowa R. R. — D. W. Rogers, Pres. Renfroe, Ala. — James Glass, 
Master Mechanic and Engineer. — "We run no Sunday trains 
whatever." Fletcher D. Proctor, Supt. C. & R. R. — " We do 
not turn a wheel on the Sabbath, and believe if all other than 
perishable freight were held for the remaining six days of the 
week, that railroad interests would be promoted thereby." C. C. 
Woolworth, Pres. New York Central, Hudson River & Fort 
Orange R. R. — " Not any. A Sunday train is run on our road because 
a competing road runs trains — that is all. There is no need of 
it at all." F. M. Dean, Gen. Foreman Dak. Div. C. & N. W. R. R. 
— " None except the law of the United States requiring all railroads 
to do so [that is, for mails]." A Vice-Pres. and Gen. Man. — Same. 
J. H. Garside, Chief Clerk A., T. & S. F. R. R.— " None at all, if ex- 
ception were made for rare emergencies, and the general government 
would sanction the delay of the mails." A Div. Supt. — " No insur- 
mountable obstacle if suspension was enforced on all lines by law." 
C. H. Piatt, Div. Supt., Hartford, Ct. — " There are many which could 
be overcome gradually in time." J. A. Spielmanns, Roadmaster, 
B. & O. R.R. — " None but what can be adjusted by the people or 
commerce if willing or required." J. Houston, Gen. Supt. P. O. & 
P. A. R. R. — " Nothing in the way but the habits and customs of the 
people. If all Sunday trains were suspended all business and travel 
would soon conform to it, and a very happy condition of things would 
be the result. Sabbath desecration is wrong, and evil results must 
come from it in many ways. I have had a railroad practice of forty- 
four years in almost every capacity, and so have had opportunity to 






APPENDIX. 643 

judge closely of the effects of Sunday work upon men and railroad in- 
terests, and I believe Sunday work is a losing business. I have 
charge of a road that does no work on Sunday. It works well, and 
it will work everywhere." Norman Beckley, Gen. Man. Cin., Wab. & 
Mich. R. R. — " I cannot see anything to prevent. A few would get 
caught, but people would soon accept the situation." F. F. Bentley, 
Receiver, Syracuse & Baldwinsville R. R. — "I can't see any. It is 
custom that leads people to imagine that railroading is a necessity on 
Sunday." A Master Car Builder — " Previous education would have 
to be overcome. Public opinion would have to be remodeled to some 
extent." Geo. W. Ogilvie, Supt. D. M. & N. W. R. R. — " I do not 
see any insurmountable obstacle. Many that are claimed could be so 
arranged that all work could be suspended. " Supervisor, Cumber- 
land, Md. — " Cannot see any obstacle except the public desire to 
travel and get their mail on Sunday." T. S. Nicholl, Pres. and Gen. 
Man. N. J. & C. R. R. — "None except the habit which has grown 
upon the nation. The boon to the laboring man on the railroad 
would be far greater than is generally realized." E. H. Mumford, 
Dist. Foreman, Leavenworth, Kan. — " The same shortsighted greed 
of immediate gain which is causing various other kinds of business to 
open on Sunday. But there is no worthy obstacle." E. K. Kane, 
Pres. B. L. & K. R. R. — " If you stop one branch, stop all. Sunday 
excursions are, in most cases, frolicking, drinking, and boisterous, 
instead of real rest and recreation. Railroads and steamboats have 
no more right to run on Sunday than a farmer has to plow his field." 
D. Bryant, Trackmaster D. L. & W. R. R. — "There should never 
be allowed an excursion train to run on Sundavs, and would not if I 
could help it." J. R. Wadsworth, Gen. Supt. P. H. & N. W. R. R.— 
" There are some serious difficulties in the matter of the transporta- 
tion of fruits and other perishable articles/in extreme hot and extreme 

cold weather It is probable that some reduction in 

passenger service could also be made on Sundays by a concerted 
action. I stronglv favor the Sundav rest so far as it is practicable to 
have it." J. Thomas, Supt. C. &. P. Div. Penn. R. R.— " The only 
obstacle I can see is, that on long through lines in order to avoid lay- 
ing over on Sunday, so large a portion of travelers would start on the 
same day that on three days the facilities would be overtaxed, while 
on the other days they would be in excess of the requirements." L. 
W. Palmer, Supt. Providence, R. I. — [Very many of those who now 
travel on these " long through trains" do break their journey, stopping 
off for business or pleasure. If these through trains stopped for 
Sabbath rest at leading cities, those who wished being allowed to use 
the cars for their hotels, and so having no extra expense except the 
extra drafts on their lunch baskets, even the emigrants would find 
these stops physically and morally agreeable.] " Shippers would so 
time the sending of their freight that it would require more help of every 
kind the first part of the week." W. H. Badger, Gen. Supt.R. H. & L. R. 
R. — " The railroads have revolutionized methods of transacting busi- 
ness to such an extent that trade, and commerce, and travel by these 
roads cannot be entirely suspended for one day." C. M. Hobbs, Gen. 
Pass. Agt., D. & R. G. R. R.— "The progressive spirit of the age." 
Gen. Man. Fredericksburg, Va. — " Public necessity requires the run- 
ning of at least one through mail and passenger train each way daily." 



644 THE SABBATH FOR MAN. 

C. A. Wright, Gen. Man. and Supt. Mineral Range R. R.— " I do not 
believe in the entire suspension of either freight or passenger busi- 
ness, but in running as few trains as reasonable — transcontinental, 
fruit and live stock to feeding points." A Div. Supt. — "I think all 
trains, except those carrying perishable property and milk trains, 
could be suspended." Geo. S. Gatchel, Gen. Supt. VV. N. Y. & Pa. 
R. R. — " I hardly think it would be thought best by the people at 
large to stop running suburban trains to cities or through trains on 
Sundays. The roads could have extra men for this work." William 
Tinkham, Pres. Prov. & Sp. R. R. — [No other day can take the place 
of the general rest day, as rest requires companionship.] " The diffi- 
culty is that the extent of our country makes land travel much like 
ocean travel. The stopping of an ocean steamer on Sundays at 
islands would be absurd, tending to vice and immorality. [That 
Sunday rest would demoralize passengers is a curious theory, but that 
Sunday work demoralizes many railway men and their families is not 
a theory, but a well-attested fact.] A remedy I would suggest, that 
no train should be permitted to start on Sunday after six a.m., or be- 
fore five p.m., that did not have as a part of such train a through car 
that had started at least twelve hours before midnight, or unless it 
could reach destination before eight a.m." Railroad Officer. — " Would 
very much like to see trains reduced to one through passenger train 
each way over the trunk line systems, and only sufficient freight 
trains to transport perishable property." S. R. Callaway, Pres. 
S. L. & K. C. R. R.— "If an effort is made to reduce the Sunday 
traffic to a reasonable minimum, it will, I believe, be productive of 
better results than a movement to absolute] v stop Sunday traffic." 
H. F. Whitcomb, Gen. Man. Mil, Lake Shore & W. R. R.— " Think 
passenger trains should be allowed to go through to destination for 
sake of economy to passengers en route. In my judgment, the real 
abuse is in making Sunday the day to handle the most freight." Pres. 
and Gen. Man. H., N. & P. R. R. — " The necessity for prompt de- 
livery of the mails — the extra work that would come on the following 
Monday — the preachers must get to their congregations when they 
serve more than one place — it is contrary to republican ideas and the 
Constitution. [The Constitution protects the President against Sunday 
work — why should not others who are under its jurisdiction have the 
same protection ?] — because the people have not demanded it yet." 
A Railroad Officer. — [Millions have, by petitions and letters to Con- 
gress.] "None. I believe through traffic can be so arranged as to 
avoid loss or serious inconvenience. In fact, I believe in the Divine 
Law — ' Six days shalt thou labor and do all thy work : but the seventh 
day is the Sabbath — in it thou shalt not do any work.'" L. L. Lin- 
coln, Supt., Portland, Me. — William Semple, Allegheny, Pa., Pres. 
of Cleveland & Western R. R., would allow "through trains" only. 
James H. Muir sees no obstacle to stopping all trains except "through 
live stock." Bayard Cutting, New York railroad director, believes 
Congress has the power to stop every wheel for the twenty-four hours 
of the Sabbath, and has "no doubt that the railroads could adapt 
themselves to the law," although " the obstacles from the public's 
point of view are many and obvious." Robert Harris, Chairman of 
the Board of Directors of the Northern Pacific R. R., favors " a gen- 
eral suspension of freight transportation and the restriction of through 



APPENDIX. 645 

passenger trains to one each way." — E. F. Galvin, now Editor of 
Railroad Topics, writes : "No trains except those carrying through 
mails should be run on Sundays. As an old experienced railroad 
official, I give it as my honest opinion that the running of all others 
is demoralizing, unprofitable, and unnecessary." L. D. Berry, Master 
Mechanic, Osceola, la., writes : " I see no objection to stopping all 
trains on Sunday. I would not run a train even for religious pur- 
poses. I believe that was the stepping-stone from the good old way. 
One kind of Sunday work follows another. Let us slow up around 
the curves, or as a nation we shall go into the ditch." Mr. I. M. C. 
Marble, of Toledo, a shareholder, writes : "I see no obstacle to sus- 
pending all Sunday train service. The gain in morality would be 
more than the loss to capital, if there were a loss, but I believe there 
would be a gain through the higher moral tone of the men. Disre- 
gard of one commandment leads to the disregard of others, which has 
more to do with dishonest practices on railroads than anything else." 

II. — Petitions and Opinions of Railway Employees. 

In 188S the International Convention of the Brotherhood of 
Locomotive Engineers, in session at Richmond, Va., after 
full discussion, unanimously petitioned Congress to discontinue all 
interstate railway trains, such being the only ones under its control. 
The next year at Bloomington, 111., the Brotherhoods of 
Locomotive Firemen and Railroad Brake men pe- 
titioned the "public" to "forego Sunday travel on railroads." 
Fifty-tWO railroad engineers, acting as a Brotherhood, gave 
the following answers to questions given : I. In your opinion, is 
more Sunday work done by railroads than is necessary? Yes ; con- 
siderably more. 2. In what respect could this Sunday work be les- 
sened without loss either to the roads or to the public ? In all 
respects, it being more a habit than real necessity. It would be 
fust as zvise to say no one in the United States can serve God, as it wotild 
be to say no railroad can be run successfully witkout running on Sunday. 
3. Are the engineers and Gen. Diven correct, in your opinion, in 
their statements in enclosed document that the railroad work now 
done in seven days could all be done in six, except in cases of acci- 
dent and unavoidable delays ? We, as engineers, believe it correct 
that the same work done in seven days could be done in six with more 
profit to all concerned : the men in better health, and the company in 
better circumstances, as the men would not be overworked, would 
have one day's rest and more energy and a stronger constitution, 
therefore be better enabled to perform their duties as engineers, 
which is a very responsible position. 4. Do you believe, with the 
engineers, that the work could be " done better in six days then in 
seven" because of the better condition of the engineers and other em- 
ployees? As before stated, we believe and know that our position as 
engineers could and would be filled more efficiently had we a day for 
rest and to refresh our minds. Our minds require rest as well as our 
bodies. 5. Do you concur in the statements in enclosed document 
that it all railroads were required to suspend their ordinary work on 
Sunday there would be no loss to either owners, employees or the 
public ? We believe that there would be no loss to either owners or 



646 THE SABBATH FOR MAN. 

employees or the public. We know there would be no loss to any 
one. How could there be any loss in obeying God's will? We see no 
use in an argument against God. We know it is wrong to break the 
Sabbath day. We all know there was loss in the destruction of Jeru- 
salem, and just so certain there will be loss in the United States if it 
continues to break the Sabbath day. Right wrongs no man. To 
keep the Sabbath day holy will be no loss to railroad or employees. 
6. What obstacle, if any, do you see to prevent the complete suspen- 
sion of interstate Sunday trains (leaving out of account, as belong- 
ing to State jurisdiction, the question of local summer excursions)? 
We see no obstacle whatever to prevent the complete suspension of 
Sunday trains, and think it wicked, heathenish and everything but 
good to run them. We, as a body of fifty-two engineers, do oppose 
Sunday work, and say it is by no free will of ours that we work 
on Sunday. We have to work to suit the companies we work for or 
quit, which means starvation at our door. 

Let Congress Checkmate Competition. 

III.— Reduction of Sunday Trains.— In 1889 there were 
extensive reductions of Sunday trains, especially freights, by the 
Pennsylvania and Vanderbilt lines and a dozen others, but as they 
were not made along the line of right and wrong, and were not fortified 
by legislation, competition soon recaptured its fugitive slaves. Re- 
ports gathered from all lines operating in Ohio by Mr. E. C. Beach, 
Agent Union Line, Columbus, showed that six thousand five hundred 
railroad men in that one State had been relieved of Sunday work 
with " no loss," but a "general saving" rather, to the company, and 
no loss in wages to the men, while the gains in happiness had been 
great. If Congress had removed the dangerous element of competi- 
tion this gain without loss might have been retained. The need 
of the hour is that some of the Christian stock- 
holders of such a leading road as the Pennsylva- 
nia should gather the proxies of the other Christian and humane 
stockholders that constitute the majority, no doubt, and so secure a 
vote of the company to request Mr. Cornelius Vanderbilt and others 
to join the company in asking Congress to enact the law that millions 
have petitioned for, stopping all interstate Sunday trains ; at the 
same time asking State legislatures to complete the protection against 
competition, which is the only real obstacle to the complete suspen- 
sion of Sunday trains. This or a strike of railway employees against 
Sunday work should prevent the wreck of souls and the Sabbath and 
the State where the four seas meet — Conscience, Co-operation, Compe- 
tition, Combination. Above these breakers I raise aloft as a warn- 
ing light the words of Mr. Beach, the railroad agent I have already 
quoted : " In the matter of Sunday work, it is just as impossible for 
a railroad company to escape moral and physical decadence conse- 
quent to a neglect of laws evolved from the Infinite mind, confirmed 
by reason, and established in the law of man's being, as for two 
trains to pass each other on a single main track." 

This eight-page document, sold at 50 cents per 100, postpaid by Reform Bureau, 
55 yth St., Pittsburgh, Pa. 



991— SHALL THE WORLD'S FAIR OBSERVE THE AMERI- 
CAN SABBATH? 

It is not at all creditable to the Columbian Commission that it has so 
long allowed this to be considered " an open question." When the 
subject was first introduced, the Commission should have said prompt- 
ly, " Of course, we shall conduct the Exposition as the Centennial 
was conducted, and the American departments at Vienna and Paris, 
in accordance with the laws and customs of the States and Nation we 
represent." It is also a mistake — a mistake that it is not too -late to 
correct — that the petitions against Sunday opening have not been sent 
to Congress itself, in addition to the Commission, which is only a 
committee of Congress. At Washington they would have been regu- 
larly /eceived and published in the Record and Associated Press, 
whereas the Commission has pigeon-holed them unheard. Even if 
the Commission should, at last, make a decision against Sunday open- 
ing, it would be " good for this day only." They could reverse their 
action at the next meeting. For the sake of permanence and of dignity 
alike, Congress should seal the closing by a national law, which, like 
the bill introduced in the last Congress, should forbid Sunday opening 
in all such national exhibitions, once for all, a seal which only a ma- 
jority of the people's chosen representatives could ever break. Any 
so-called " church," which at such a time as this sends no petition, 
ought to be called instead, " a castle in the air." As the labor or- 
ganizations of England almost unanimously petitioned against even 
the opening of free national museums, where very little Sunday work 
and no money-making was involved, much more ought intelligent 
workingmen in this country to protest against the World's Fair being 
made an occasion and precedent and encouragement for Sunday work. 
Petitions should not be the substitutes, but only the forerunners of 
personal letters — a letter being much more influential than a mere 
vote or signature, because it represents more effort, and so indicates 
more interest. If " government of the people, by the people, for the 
people," is not to perish from the earth, those who have selfish desires 
for offices and seeds must not be left to do all the letter-writing to 
public men. The State as well as the individual is also bound to re- 
spect the law of God and the Christian sentiments of the people. 
This is the borderland between the civil and religious Sabbath, where 
the incautious may easily get befogged. There are reasons 
enough to justify every Sabbath law now in force in the hygienic and 
educational and moral benefits of the Rest Day, and no observance of 
the Sabbath that cannot be justified as a duty of man to man, or a 
preventive of crime against man, should be punished with pains and 
penalties ; but beyond these the State may itself keep the Sabbath in 
its courts and elsewhere, in deference to the authority of Him who is 
acknowledged by the chaplain's prayer as the Lord of nations as well 
as of persons. Let us now proceed to consider, not the reasons why 
the individual Christian should not enter the World's Fair on the 
Sabbath, but the reasons why the National Commission or the National 
Congress should on that day close all its gates. 1. Tlie Ten 



6^6 THE SABBATH FOR MAN. 

Commandments and the Golden Rule should not be 

thrown overboard by Congress and the Columbian Commission before de- 
ciding the question of Sunday opening. Providence has had something 
to do with the four hundred years of American history which the Fair 
is to celebrate. The so-called " fathers" of this republic deemed God 
its Father. The truest Americans say to-day, " He who created still 
sustains." The nation has no right to do wrong. That is the mean- 
ing of the popular abhorrence of a State's repudiation of its debts. That 
explains the people's condemnation of the attempt to rule out of poli- 
tics the Decalogue and the Sermon on the Mount. There is no seri- 
ous claim that the State should enforce a religious observance of the 
Sabbath upon the individual conscience, but freedom of conscience 
does not imply that the State is free to assault the Church and the 
Sabbath by official Sunday opening of its post-offices and its exhi- 
bitions. Such opening is not neutrality, but hostility. It 
is State against Church. Neutrality is not the attitude of our 
country, and never has been as between Christianity and paganism. 
The nation tolerates the Buddhist, but at the same time recognizes the 
religion of the Bible as the religion of the people, and its morality as 
the common law of the land, in its chaplaincies, its thanksgiving proc- 
lamations, its oaths, and its laws. The State is neutral as to the sects 
of Christianity, but not as to Christianity itself. But Sunday opening 
would not be even consistent neutrality. " The World's Fair is not 
a religious concern," says the New Orleans Democrat, and then pro- 
poses that it should be made anti-religious by Sunday opening, 
though sustained by the taxation of Christian citizens. The Exposi- 
tion is an official national bazar. To open it on the Sabbath would 
be a national attack on the law of God and the rights of conscience. 
Neutrality as well as consistency requires that the day shall be, in the 
post-offices and in the Fair, as in other departments of Government 
service, a dies non. 2. The Sunday opening of the World's Fair, in 
the words of the Christian Advocate, "would be one of the heaviest 
blows ever struck at public and private morals in this 
country." The fact has become commonplace that Sunday pleasur- 
ing is the first station on the road to vice and crime. The Sunday 
opening would not be merely an offense to Christian feeling. It 
would help to turn the day which is now the chief producer of mo- 
rality, into a producer of immorality. Rev. H. A. Stimson, D.D., in 
the Advance, puts this fact strongly in the following paragraph : 
" Sabbath observance gained a dignity and an impulse, which the com- 
bined assaults of infidel saloon-keepers, baseball clubs, and horse- 
races have not yet seriously affected, from the decision reached after 
a long struggle, but which was a national decision and unmistakable, 
to close the Centennial Exhibition in Philadelphia on Sabbath. No 
other single event will have so weighty an influence upon the question 
at issue as the decision now pending in regard to the Columbian Fair. 
The State, no less than the churches has everything at stake. Open 
the Fair on Sabbath, and the turning of Chicago into a pandemonium 
to spread its flagrant evil far and wide, will be small harm compared 
with the loosening to the uttermost corners of the land of every con- 
viction, and the undoing of every good habit that is connected with 
the Lord's Day," 3. Sunday opening would be "unconstitutional." 
This on three counts. First, Sunday opening would violate the law 



APPENDIX. 649 

of Illinois against Sunday labor. Only "on the interstate commerce 
principle could the National Government override this law, and this 
only for the sale of " original packages." Second, the Sunday open- 
ing would be an "interference with the free exercise of religion" on 
the part of conscientious employees, and so, third, would become a 
"religious test," that is, an irreligious one, to exclude consistent 
Christians from employment in this Sabbath-breaking branch of the 
public service. The Constitution protects the President in his right to 
have his " Sundays excepted" from toil. It is unconstitutional to. 
deny this same right to others in the service of the Government, at its 
Exposition or elsewhere. 4. The chief thing to be exhibited at Chicago 
is not the show or the city, but America, which means not only mines 
and wheatfields and railroads, but also and especially American 
institutions. As Burdettehas well said : " The Fourth of July was 
not born in a beer saloon on Sunday afternoon." The culture of con- 
scientiousness by the weekly American Sabbath is the only adequate 
breakwater against the surges of bribery that threaten our Republic. 
The argument that we should open the World's Fair on the Sabbath 
because our foreigners wish it, works by contraries. Why are they 
here if not because their institutions, including the holiday Sunday, 
have created a less desirable society than our institutions, of which 
the American Sabbath is chief? As to foreign visitors, they do not 
travel thousands of miles to see their own institutions, but ours. Let 
us be ourselves. The most comical of all arguments for opening is 
that we ought to exhibit an Italian Sunday, because an Italian discov- 
ered America. Why not change our other institutions also, and ex- 
hibit a King and Vatican, and a people as childish and ignorant as 
Italy's ? This idea, that guests are to have not only the customs, but 
also the morals of their host changed to suit them, is neither good 
manners nor good sense. To open even the art department of the Ex- 
position would be to make Chicago for six months the focus every week 
of a thousand Sunday picnics and Sunday excursions, and 
so to make its present Continental Sunday of toil and traffic tur- 
moil into something even worse — a " wild west" Sunday of unlimited 
dissipation and disorder — which would misrepresent our national cus^ 
toms and character as badly as if a Chinese hand-loom was substituted 
for Lowell spindles in Machinery Hall. A single Sunday excursion 
rarely gets back at night without what even the secular newspapers 
characterize as " the usual row." What could the police of 
one city do with the picnicers of half a dozen States thus turned in 
upon them ? That Sunday opening would thus multiply Sunday ex- 
cursions, is admitted by a Unitarian pastor of Chicago in a plea for 
opening, from whose rosy picture of excursions " the usual row" is 
carefully excluded. He says : " If the gates are open at all that day, 
Sunday will be the great day of the Fair, so far as numbers in attend- 
ance are concerned. The people from the country, from hundreds of 
miles around about Chicago, will come on that day preferably, or on 
the Saturday previous, returning perhaps Monday or Tuesday, 
but including the Sunday in the visit, so as to take less time 
from their daily work and duties at home. And all the work- 
ing people of our city, all the clerks upon salary, male and female, 
as well as the tinners, plumbers, iron-workers, and the carpenters, 
and the people out at the stock-yards, will make their calculations from 



650 THE SABBATH FOR MAN. 

the first to go to the Exposition Sundays." Well might the Interior 
offer as a concluding prayer for this " sermon," " God save us from 
these Sunday mobs." Here is the sufficient answer to the specious 
plea that Sunday opening is necessary to the police manage- 
ment of idle crowds. But idle crowds make no trouble if the 
police have closed the saloons, as the law requires. And even with 
open saloons, it would be far easier to manage the 50,000 visitors that 
might be in the city on the Sabbath if the Exposition was closed, 
mostly sub tantial people, than to manage the five times more numer- 
ous and ten times more noisy Sunday picnicers that Sunday opening 
would draw to the city, so transforming the American Sabbath into a 
very realistic " wild west show," to disgrace us before the world. If 
those are unwise who ask that our national exhibition shall sacrifice the 
Sabbath to gratify the foreign visitors' greed for pleasure, they are 
equally ridiculous who ask that the sacrifice shall be made to gratify 
the exhibitors' greed for gain. Some members of the "American 
Association of Exhibitors" threaten, that if the Fair is not run both 
week days and Sabbaths in accordance with their selfish wishes, they 
will compel obedience by withdrawing their wares. They assume 
that the nation in this patriotic exhibition of four hundred years of 
American progress has only their enrichment in view. Surely it will 
not be necessary for the Fair to have any other " hog exhibit" but this. 
One of the best pleas for the observance of the Sabbath at the Fair 
in order to exhibit it as one of our most characteristic and influential 
Institutions is the following from the Interior, which is well worth re- 
peating : " The World's Fair is for the world, but it is an American 
contribution to the world's education and employment. If it were 
held at Madrid, the Spaniards would offer the visitors daily spectacles 
of bull-fights ; and the world would expect them to do so. If it were 
held in Berlin, the visitors would not be satisfied without an acre of 
beer hall, with bands of music in the center, fountains of water — not 
for drinking — and fountains of beer and wine. It would have been 
regarded as undignified and ridiculous for the French to have tried to 
be Spanish, or the Spanish German. And so it will be to the last de- 
gree discreditable to us, Americans, should we show shame for our 
own national customs, traditions, and institutions, and attempt to 
imitate those of any other nation. There is no class of men which 
is held in such universal and utter contempt as the Americans who 
try to make British cads of themselves. If our Exposition directors 
put dishonor upon our American institution of the Sabbath, they will 
merit and receive the just indignation of all true Americans, and the 
contempt of every intelligent foreigner. A sacred Sabbath and a free 
school are distinctively American. If any foreigner, in fact or in 
spirit, shall say that these are not good things and good ways, very 
well — he is entitled to make his criticism — but they are earthings and 
our ways. We Americans think that a Sabbath of rest and quiet is a 
good thing. It is a prominent feature of our national character. It 
is one of the earliest and has always been the most pronounced of our 
traditions. We are an immensely busy and industrious and pushing 
people, and this absolute break in labor suits us. It is adapted to us, 
and we know that it is immensely beneficial to us — more beneficial to 
us than to any more leisurely people." All successful American ex- 
positions have kept the Sabbath — not only that of Philadelphia, bur 



APPENDIX. 651 

those also of Pittsburgh, Cincinnati, St. Louis, and Detroit. One 
advocate of Sunday opening suggests that thus the people might de- 
voutly note the wonderful progress that has been made in this country. 
But if our people had spent their Sabbaths in pleasuring through the 
past, it is safe to say that the " progress" would not have been " won- 
derful," but rather as slow and slight as that of the Americas south of 
us, that spend their Sabbaths in play and toil. Exhibit tlie 
American Sabbath. Let visitors from cities, where the holiday 
Sunday is a carnival of crime, see again, as at Philadelphia, how quiet 
and restful and beneficial to mind and morals is the characteristic Sab- 
bath of the best of countries, which it has helped to make such. Our 
nation, like Great Britain, kept the Sabbath in its part of the Paris 
and Vienna Expositions, " in accordance," as Mr. Blaine's order said, 
" with the laws and customs of the American people," and Continen- 
tals pondered the impressive sight as one explanation of Anglo-Saxon 
superiority. Are we ready to confess that we have deteriorated in 
our Americanism so fast that a few years later we propose to exhibit 
the Franco-German Sunday in our own Exposition ? The societies 
that ask for Sunday opening are foreign, not American. The foreign 
liquor-dealers are as unanimously for opening as the American 
churches are unanimously against it. In the words of The Young 
Mens Era : " Opening the Fair on Sundays is equivalent to putting 
upon the gateway of the nation the announcement that we have gone 
over to a Continental Sabbath. The World's Fair is in many ways a 
stupendous advertisement. Let it not be an advertisement that we 
have given up the observance of the Lord's Day as a day of rest." 
That would not improve either the quantity or quality of our immi- 
gration. Archbishop Ireland's words admirably sum up the national 
aspect of the question: " The World's Fair must be viewed, not in 
the light of a Chicago occurrence, but in that of a great national cele- 
bration, which in all its diverse features will be taken by the nations 
of the earth as reflecting American ideas and American customs. 
The United States have in the past held in the highest regard the 
Sunday observance. Whatever would tend to breakdown this regard 
should be avoided. The World's Fair open on Sunday, would be 
almost an official declaration that the American Sunday has passed 
into oblivion. We should rather seek to strengthen the Sunday ob- 
servance than to weaken it." — Chicago Herald, Feb. 5, 1891. 5. The 
proposal to compromise by Sunday opening of the Art Gallery, to 
please the advocates of opening, combined with closing of all other 
parts of the Fair, to please the opponents of opening, is wholly illog- 
ical and unsatisfactory. Nothing is settled until it is settled right. 
There is no reason why the few " workingmen" who are interested in 
fine art should have the Art Gallery open for their Sunday amusement, 
while the larger number, who would prefer to see the useful arts in Ma- 
chinery Hall are denied their desire. Attendants must work, and profit 
and pleasure are the objects, in both cases. To open one part and 
not the rest would not be fair to either exhibitors or visitors, and 
would satisfy neither Christians nor infidels. Compromise is coward- 
ice. The equitable plan is the only practicable plan. " On the fence" 
is the very position to get the blows of both sides. The only safe 
way out is the right way. If the Art Gallery is open, all the great 
principles involved, Christian and American, will be surrendered as 



652 THE SABBATH FOR MAN. 

surely as if every door was open. And every door will open if 

one open§, by logical necessity. Any opening will bring thousands 
into the city on the Sunday excursion trains, increasing the toil of the 
railroad men, whose work and responsibility would be unusually 
great even without this extra burden. The throngs having reached 
the city will complain that they can see so little. The specious argu- 
ment will be urged that it is "better" that they should go from the 
Art Gallery into Machinery Hall than into Sunday theaters and Sunday 
saloons. The managers, having surrendered all the principles in- 
volved, and displeased all real Christians and Americans to please 
infidels and pleasure-seekers, will see that they might as well be con- 
demned for a whole flock as a lamb, and so the offense in " one 
point" will soon make them " guilty of all" in more than one im- 
plication. Some have suggested that "the Fair should not be open 
for profit" on the Sabbath. But profit and pleasure are brothers — 
both sons of selfishness. The miser's greed is no worse than the 
prodigal's greed, and neither of them should be allowed to devour the 
quiet, restful American Sabbath. Ex-Senator Ingalls's sug- 
gestion, to open the Exposition on the Sabbath, with "eminent clergy- 
men" and "distinguished composers" added to the show for that day, 
is a natural sequence of his "bull" against the Decalogue and the Golden 
Rule. Let him carry out his suggestion to its logical result, and have 
these " eminent clergymen" recite the Lord's Prayer between the acts 
at the Sunday theaters. There is most serious danger, I find, that 
some Christians will be taken in by the absurd proposition to open 
the World's Fair for religious side shows on the Sabbath, nation- 
alizing what Methodists are condemning and casting off, the Sunday 
camp-meeting, as an excuse for Sunday excursions. Permission for 
" sacred concerts" has everywhere led to the most despicable Sabbath- 
breaking, because of its added hypocrisy. Better square-shouldered 
sinning than Sunday excursions and sight-seeing on the pretense of 
worship. Preaching as a bait for Sunday picnics is the worst of pro- 
fanity. Just here is the greatest peril — namely, that in some 
way good people will be tricked by the devil's offer to divide the 
Sunday opening with the Church. 6. Many argue that because the 
results of the Sunday opening of local art galleries has not been as 
immediately disastrous as the opponents of such openings prophesied, 
that therefore " no harm" would come from opening the departments 
of art and music in the World's Fair. But the cases are as different 
as the influence of the New York Board of Aldermen and that of the 
United States Congress. The opening of a loeal art gallery 
creates Sunday labor and promotes Sunday pleasuring for a radius 
seldom exceeding five miles, and seldom including five hundred 
people ; but the official Sunday opening, by national authority, of 
the World's Fair lowers regard for the Sabbath to the uttermost 
parts of the earth. 7. The Sunday opening of one public amusement 
logically and historically means the Sunday opening of all, as one turn 
of a bar opens a whole row of prison cells. It would be both illogical 
and inequitable to allow one amusement-vender, whether individual or 
corporation, to work his employees for his own gain, and for the 
amusement of the public, and not allow all other amusement- 
venders to use the Sabbath to fatten the same two greeds — the greed 
for gain and the greed for pleasure. There is no defensible position 



. APPENDIX. 653 

between the American Sabbath, which means liberty for worship and 
from work, and the Continental Sunday, in which everything is 
" free" except the toilers. All Sunday amusements are thus bound in 
the bundle of life, to be permitted or forbidden together. We must 
not allow the covetous Ahabs to murder the American Sabbath in 
order to confiscate its vineyard, so fruitful in health and morals and 
liberty, for a garden of selfish pleasure. Those are near-sighted who 
discuss the opening of the Exposition as if it were the whole question. 
The example and precedent would increase Sunday amusements all 
over the land. The real question is, whether our country is ready to 
adopt the Continental Sunday of amusement and dissipation in place 
of its historic Sabbath ? Attorney-General Miller has admirably ex- 
pressed the conclusion of the whole matter {Independent, Jan. 22) : 
" The question whether the Columbian Exposition shall be open on 
Sabbath seems to me to present no new question. It is the old issue 
whether one day in the week devoted to rest, not merely to recreation, 
but to rest, is not more valuable, both economically and morally, than 
used in any other way ? I believe it is, and therefore I believe the 
great Exposition should be closed on Sabbath." 8. The Sunday 
opening of amusements logically and historically means the Sunday 
opening of shops also. The workingmen of Great Britain, looking 
across the Continent where a large percentage of the toilers are crying 
for deliverance from the Sunday toil caused toy Sunday 
amusements, recognize that not only logically, but historically 
Sunday amusements mean Sunday work. Sunday amusement for the 
theater-goer means Sunday work for actors, and scene shifters, and 
ticket-sellers, and leads to work in other trades that claim the same 
right to act on the principle that the Sabbath was made for — money. 
There is no defensible position between the art gallery, where some 
men must do Sunday work that other men may be enriched, or 
amused, or both, and the Continental factory, where men do Sun- 
day work on account of their own or others' greed. If the Sato- 
toath is to toe Greed's day, let us have a free field for the whole 
breed, and no favors. If Recreation starts the Sabbath-breaking, 
the firm is very soon enlarged to " Recreation and Business." The 
license for the former always includes the latter. In countries where 
there is general Sunday opening of shows, there is also a general Sunday 
opening of shops. Even if it were practicable, as it manifestly would 
not be, for every attendant who worked in the Fair on other days to 
be relieved by a substitute from Sunday work, it would be impos- 
sible to so arrange substitutes for the great army of outside workers, 
railroad men and others, many of whom could not rest at all if the 
Fair did not. A daily paper in one of the great cities says of a Sup- 
posed action of the Commission unfavorable to Sunday opening, that 
it is "a concession to a condition of feeling in a class that they can- 
not afford to respect at all if the show is made a success." The editor 
goes on to say : "It ought to be kept steadily in mind that mankind 
is to be invited to visit the Chicago Exhibition to see what material 
and artistic progress America has made, not in order that the visitors 
from the four quarters of the globe may be taught how to observe the 
Sabbath. The grounds of our World's Fair should be a free domain, 
where a Mohammedan can make himself as much at home on any 
day in the week as can a proselyting Christian preacher from the 



654 THE SABBATH FOR MAN. 

interior of Connecticut." The Mohammedan would indeed feel more 
" at home," if we kept our nobler institutions out of sight ; but if the 
World's Fair should open on the Sabbath, many an American em- 
ployee could not be " at home" on the Home Day. Men 
talk about visitors being " free" to " go into" the Fair. What about its 
employees being " free" to go out of it in the interest of health and 
conscience? "Nobody will be compelled to go," we are told by 
the Sunday papers. But many will be compelled to stay, or lose their 
places as employees. " This is a free country," indeed, for some 
people who are free to enslave others in Sunday toil. " Leave every 
man," says the New York World, " to determine his course for him- 
self ;" but the man who " determines" for self to take a Sunday 
excursion to the World's Fair, determines that for scores of others on 
the trains and about the Fair the day shall be one of unwilling toil. 
The Chicago Post published an opinion against opening 
from a Hebrew, who rose above race prejudice, and grasping 
the great Hebrew-Christian humanity of the institution, said: "Let 
the Fair remain closed on Sundays, and let the world know that the 
closing is intended as a monumental contribution to the Day of Rest 
idea. Freedom is brought about by earnest men who devote some 
part of the Day of Rest to earnest thinking. I am personally secure in 
my Day of Rest, but others are not, and, unable to discern the dangers 
ahead, they may lose it altogether . " Let workingmen consider the self- 
evident fact that everything that tends to obliterate the existing dis- 
tinctions between the Sabbath aud other days, tends to make it, like 
other days, a time of toil. // is very noticeable that those who ask for 
Sunday opening of the Fair in behalf of workingmen, see only the 
workingmen who would thus become Sunday visitors, not those who 
would become Sunday ' toilers . Even the Sunday work involved 
in the opening of a local art gallery is sufficient reason why it should 
be opposed by workingmen, on the principle that even humanity, 
much more religion, forbids us to require even of one man on the 
Rest Day any other work than that of real necessity ; but the Sunday 
opening of the World's Fair would throw upon a multitude of men, 
overworked necessarily on other days by the great occasion, the heaviest 
day's work of all, in place of a much-needed Rest Day. The working- 
men of Chicago have been making desperate efforts to throw off their 
heavy yoke of Sunday toil, but this would fasten it anew, for the 
Sunday crowds would tempt not only the railroads and all other 
transportation companies, but the traffickers of all kinds to use the 
day for toil and gain. Even if workingmen could not attend without 
Sunday opening, and even if they asked such opening, their real 
interests would vetothe proposition. It would be like the blunder of 
foolish parents, if Commissioner or Congressmen, who know that to 
grant Sunday pleasures to workingmen for six months would mean 
imposing on them Sunday work for a century following, 
should curse them with the granting of their request. More than two 
millions of our people are already in Sunday slavery, one in every 
six families ; and all wise workingmen and all their intelligent 
friends will resist every deceptive trick of selfishness, whether it 
is the selfishness of the money-loving miser, or the selfishness 
of the pleasure-loving prodigal, to lure others into this chain- 
gang. It is Greed who attacks the day for himself, in the 



APPENDIX, 655 

thin disguise of the workingmen's champion. No intelligent work- 
man who wishes to retain the rest of the Sabbath will crowd out 
its religion, for God alone is stronger than Greed. The plea that it 
would be "more convenient" for workingmen to visit the World's 
Fair on the Sabbath than on other days would apply to busy men of 
all kinds, and to other amusements and other traffic as well as that in 
the Fair. Dry-goods stores sometimes excuse their Sunday toil and 
traffic on the ground that it is "more convenient for farmers and 
miners to buy on Sunday" than at other times. When " convenience" 
is put in place of conscience neither the rights of God nor the rights 
of man are safe. Some argue that because the Exposition and other 
exhibitions are " educators and civilizers" they should all be open on 
the Sabbath. Why not the public schools also on the same ground? 
And Congress ? And the courts ? In what nations do we find the 
highest civilization and intelligence, in our own or in those whose ex- 
hibitions are open on the Sabbath ? Art is good in its place ; but so 
are rest and moral culture in their place, which is the Sabbath. Art 
is not half as much of a civilizer as its eulogists would have us believe. 
When Grecian art was at its best, Grecian morals were at their worst. 
The Continental centers of art are also centers of anarchy. But if 
art were always pure, it would not prove that it is entitled to use all 
days any more than colleges. History proves that the Sabbath is at 
least mightier than art in producing the good morals which are the 
highest element of civilization ; and so art, whether followed for profit, 
or education, or amusement, should not be allowed to destroy the Sab- 
bath itself, even on the pretense of doing missionary work. Some 
defenders of Sunday opening would have it so managed as to " teach 
the people great moral and religious lessons." A curious way, in- 
deed, to teach morals by breaking the moral law, to teach relig- 
ion toy Sabtoath-toreakillg ! There is no proposition before 
the country to try to open the Fair on the Sabbath, except for the 
gain of some and the pleasure of others through the toil of others still. 
The pretense that on one day of the week the Fair is to toe con- 
sidered as a Sunday-school, its traffic being merely an object- 
lesson of " morality and religion," is tiresome hypocrisy. One ad- 
vocate of Sunday opening remarks that by it the people could "see 
not only the wonders performed by God, but His children — mankind," 
which, he says, would make " a day of rest," and so " a literal com- 
pliance with the Decalogue." Precisely the same might be said of 
the visitors in a Continental Sunday factory, but in both cases the 
" rest" is onesided. Let Congress say that the Fair may open, but 
no admittance fees can be taken, no articles sold, and no wages paid, 
and the proposition to open on philanthropic grounds will vanish 
quickly into air. If those who argue Sunday opening, not for money- 
making, not for amusement, but for " elevating the moral and intel- 
lectual character of our people," were both sincere and wise, they 
would see that the closed and silent Exposition, hushing its mirth 
and merchandising in the presence of a Day that represents not only 
God's right to rule, but man's right to rest, would be a far more im- 
proving picture for selfish, materialistic humanity than any picture 
thus shut out of view for the day could have been. The plea that it is 
allowable to make opportunities for men to do one thing that is admitted 
to be wrong in order to buy them off from doing a greater wrong is a 



656 THE SABBATH FOR MAN. 

" chestnut" so old and rotten and offensive that it is amazing to find it 
tinder Congressional letter-heads . If it is the successful way to keep 
men out of Sunday saloons to open Sunday exhibitions, how does it 
happen that the " Personal Liberty Party" in New York put Sun- 
day opening of art galleries and Sunday opening of 
saloons side by side as dovetailed planks in their platform ? How 
does it happen that temperance societies on the other hand have never 
in a single instance proposed to attack Sunday saloons with Sunday 
art galleries as their forts ? In the British agitation of these questions, 
it was urged as a reason for Sunday opening of the liquor shops that 
the people who had been sight-seeing in museums and elsewhere were 
thus wearied and needed to enter the open bar for refreshments as 
they left the art gallery. Many speak of Sunday opening as if we 
were to have an exposition of Chicago, toy Cliieago, for 
Chicago, and the Sunday opening question were to be settled in 
such a way as to gratify the greed of a few of its poor for pleasure, 
whereas the Nation is preparing a World's Fair by special Senate, 
called a Commission, in arranging which not the wishes of the toilers 
of Chicago only, but the real and permanent interest of the working- 
men of the whole land ; not the wishes of Chicago merchants, but the 
honor and welfare of America, are to be chiefly considered. But it 
has not and cannot be shown that Sunday opening would be for the 
interest, or even according to the wishes of the law-abiding poor of 
Chicago. If the Fair were open on the Sabbath, many of its poor 
who are Christians would not accept even a national invitation to 
break the Sabbath and the law of God, and only the least conscien- 
tious of the poor would go, but their going would give the rich em- 
ployers an excuse for not giving week-day holidays for their employees 
to attend, and so the most worthy of Chicago's poor would be pre- 
vented from attending. " The poor of Chicago," in whose behalf so 
many pitiful politicians plead for Sunday opening, could be allowed 
to enjoy the art gallery and the music (the only departments for whose 
opening any considerable number argue) in the evenings, and on the 
now common Saturday half-holidays of the summer, with no discrim- 
ination against those of the poor who have some conscience left. 
Even the local interest of Chicago in this matter, apart from religion, 
is really against Sunday opening. In Chicago more frequently than 
anywhere else, labor organizations have made public protest against 
the ever-increasing Sunday toil. Sunday opening would not only in- 
crease this " Sunday slavery" during the Fair, but would re-enforce its 
supporters permanently by its moral, that is, immoral, influence. The 
plea is plausible that workingmen ought to be allowed to see the Ex- 
position on a day when it will not cost them a day's wages in ad- 
dition to the admittance and transportation, but it will not stand in- 
spection. This argument applies only to those who work by the day. 
Salaried persons will, of course, be granted days to see the Fair with 
no deduction of salary. Mr. Drake, of Chicago's Grand Pacific Ho- 
tel, thinks this will be true even of mechanics paid by the week. In 
the case of those who work by the day few have, in six months, no 
days between jobs and no days on a strike that can be given to sight- 
seeing without loss of wages. As to the few who might " lose a day's 
wages," it is better they should do that than to make their fellows 
lose the Rest Day permanently, or even transiently, and endanger 






APPENDIX. 657 

their own future Rest Day also. The workingmen who would save 
a few " days' wages" by a movement that means an increase of Sun- 
day work, would repeat the folly of Esau, who sold his lifelong birth- 
right for a momentary pleasure. This argument about the " day's 
wages," even with conscience left out, proves too much. Why not 
open all the stores on the Sabbatji, that farmers may save " a day's 
wages" by making the Sabbath, as in Mexico, the market day ? And 
if the Sabbath may be broken by the national bazar to save " a day's 
wages" to one class, why may it not be broken by factories to make 
a day's profit for others. In both cases labor and gain are involved. 
John Stuart Mill, in his essay " On Liberty," admits that " operatives 
are perfectly right in supposing that if all worked on Sunday seven 
days' work would have to be given for six days' wages." Near-sighted 
workingmen will be tempted by the saving or earning of " a day's 
wages" into making the Sunday a holiday or a work-day, but clear- 
sighted workingmen will reject the bait of even "double pay" for 
Sunday work at first, seeing that there would be, as on the Continent, 
no pay at all for it and no escape from it, at last. The chief argu- 
ment for opening, hid almost wholly from sight because it is so mean — 
namely, that Sunday opening will increase the receipts of those finan- 
cially interested in the great National Fair — is of doubtful validity 
even from the standpoint of selfish money-making. It has been stat- 
ed, and I think not contradicted, that every Sabbath-break- 
ing American exposition ha§ been a failure financially, 
either in spite of or perhaps through the Sunday opening, which has 
alienated the interest of great numbers of the best people. In my 
judgment, if the National Commission or the National Congress 
should order Sunday opening of the World's Fair it would be the 
duty of all friends of the Sabbath — and there are thirteen millions, 
mostly adults and of the very class who visit such places, in Evan- 
gelical Churches alone, and three-fifths of the population are in their 
families— to rebuke the monstrous attack upon Christian and Ameri- 
can institutions by withholding both the exhibits and their attend- 
ance, and so preventing their ominous conjunction of Sabbath-break- 
ing and success. From what I have seen and heard all over the land, 
I believe that thousands of our best citizens would shun the Fair if it 
should be opened on the Sabbath, and hundreds would consider it 
their duty to preach a crusade against its success, and to 
fight it as a conspicuous foe of Christianity, morality and humanity. 
The New York Times, from a secular standpoint, concludes that even 
the financial " success of the exhibition will be promoted by closing 
it on Sunday/' believing that intending exhibitors, being a larger pro- 
portion American than at Philadelphia, because of the new tariff and 
the inland location, would be deterred, M many" of them, from partici- 
pating in the Fair by Sunday opening, and that the attendance would 
also be reduced. The editorial concludes with these words: "To 
announce that the exhibition would be open on Sundays would be to 
draw down upon it in advance the denunciation of the pulpit of all 
denominations. To array all the churches against an enterprise of 
this character would be about as unwise a step as could be taken, and 
there is no reason to expect that the managers of the Chicago fair will 
commit so great a blunder." — New York Times, July 22, 1890. The 
Queen and Prime Minister of Great Britain declined to attend the 



658 



THE SABBATH FOR MAN. 



opening of the Paris Exposition because it was held upon the Sab- 
bath. In America every woman as a queen and every man as a 
ruler would be bound to condemn Sunday opening as contrary to our 
national customs and character by refusing to attend on any day. 
Such a resolution as the following of the Baptist Sabbath School in 
Jerseyville, 111., would be adopted all over the land by the increasing 
army of " Sunday-school politicians" who cleave to the Decalogue and 
the Golden Rule : " Resolved, That in case Sunday opening is persisted 
in, we pledge ourselves as loyal young people, Christian workers and 
Christian business men, that nothing of ourselves, our influence, nor of 
our product, shall by our consent in any wise contribute to its success." 
From such a stand we would not be driven b# the cries, " Boycott" 
and " Bigot," for desperate measures would be justified in a last 
effort to defend what Dr. Herrick Johnson aptly calls " the central 
citadel of Sunday rest and worship, which stands for all that is best 
in our Republic — for health, morals, good citizenship, the interests of 
labor, religious culture, relationship to God." President Lin- 
coln, in the very midst of war, issued his famous order against all 
unnecessary Sunday work in the army, as a measure demanded by 
" the importance of the prescribed weekly rest," by " the sacred rights" 
of Christian employees of Government, by " a becoming deference to 
the best sentiment of a Christian people, and a due regard for the Divine 
Will." For these same reasons, the Commission and Congress should 
forbid Sunday work in the great Exposition of our peace and prosperity. 
Since above was written, Mass., N. Y., N. J., O., Ky., Va., Ark., 
Pa., have declared by vote of Legislature or Commission against Sun- 
day opening — Ind. being only State to vote otherwise. Canada and 
Australia have voted to close their exhibits, Great Britain also, be- 
sides which the latter has urged complete closing in a petition signed 
by bishops, lords, and laborers. Sabbath defenders on the Continent 
have so petitioned also. Liquor dealers, infidels, and Seventh day 
Adventists are chief workers on other side. In all seven World's 
Fairs of the past (London, 1851, 1862 ; Paris, 1867 ; Vienna, 1873 ; 
Philadelphia, 1876 ; Paris, 1878, 1889) there was Sabbath closing to 
the full extent of Anglo-Saxon control. Let us not surrender to Con- 
tinentalism at the celebration of our glorious history. 



Unanimous Opinion of U. S. Supreme Court, Feb. 29, 1892 : 
The form of oath universally prevailing, concluding with an appeal 
to the Almighty ; the custom of opening sessions of all deliberate 
bodies and most conventions with prayer ; the prefatory words of 
all wills : " In the name of God, Amen ;" the laws respecting the ob- 
servance of the Sabbath, with the general cessation of all secular busi- 
ness, and the closing of courts, legislatures, and other similar assem- 
blies on that day ; the churches and church organizations which 
abound in every city, town, and hamlet ; the multitude of charitable 
organizations existing everywhere under Christian auspices ; the 
gigantic missionary associations with general support and aiming to 
establish Christian missions in every quarter of the globe — these and 
many other matters which might be noticed add a volume of un- 
official declarations to the mass of organic utterances that this is a 
Christian nation. — Unanimous Opinion of United States Supreme Court, 
Feb, 29, 1892. 



APPENDIX. 659 



Movements of Sabbath Reform in Foreign Lands. {Continued 
from p. 587.) 

This Continental Sunday in its own haunts is also proving so clear- 
ly, by experiment and experience, not only, a corrupter of morals, 
but also an enslaver of labor, that the true Lord's Day, welcomed by 
a few at least in each country of Continental Europe, is likely to have, 
at last, a complete triumph. The frequent agitations against the in- 
creasing Sunday work of the Continent show that Sunday amusement 
cannot be admitted without Sunday work coming in at its side ; and 
they also show that no conception of the Sabbath as a merely human 
institution of the State or church — nothing less than the law of God 
can hold back the miser and the prodigal from their joint spoliation 
of the Day of God and man. 

Holland. — One of the most influential newspapers has closed its 
offices on Sunday, in agreement with the general movement for Sun- 
day rest. Freight trains do not run, and parcels and freight are de- 
livered only early in the morning. A law has been passed securing 
rest for women and minors in factories and workshops. The 
Independent of Feb. 17, 1887, says: "The measures proposed 
in Holland are characteristic of the whole European phase of the 
problem. No work is to be allowed that is open to public view ; 
no sales of any sort shall be made in public, with the exception of 
eatables ; no places of public amusement shall be open before 8 
o'clock in the evening, nor are intoxicating drinks to be sold near 
churches in case worship is being conducted in them, nor anywhere 
before noon. The Government declares that it is impossible to for- 
bid all work on Sunday or to close all places of amusement, as this is 
the only day of recreation which these laboring men can enjoy ; and 
that the object of this legislation should be merely to prevent any dis- 
turbance of public worship." 

India. — The Bombay Guardian, in 1890, published the statement 
that Messrs. Greaves Cotton & Co., of Bombay, owners of seven 
cotton mills, had decided on uniform Sunday closing hereafter. It 
would seem from the connection that this" was done with a view to 
limiting production rather than of obeying the Fourth Commandment. 

Italy. — In 1886 the Italian legislators made a law requiring that 
children employed in factories should each rest one day of each week. 
The movement was inaugurated by a minister, but supported by the 
Hygienic Society and several workingmen's organizations. Note 
that these societies did not venture to ask even this irregular one 
seventh of time for rest for any toilers except children in factories. In 
September, 1891, a Sabbath Congress was held at Naples, presided 
over by Signor Giovanni Mea, President of the Committee of Italian 
Printers. There were present eighty delegates. After an animated 
and serious discussion, they voted that the workingmen's societies, 
corporations and philanthropic clubs should undertake by earnest, 
persevering, peaceful and energetic endeavors to procure for all labor- 
ing classes the Sunday rest as it exists in other nations, and " espe- 
cially the United States of America, where the utmost liberty is en- 
joyed by all." A rumor was published about the same time that the 
Italian Government was about to interdict Sunday work in the load- 
ing and unloading of ships. The Pope, in speaking of the French 



66o THE SABBATH FOR MAN. 



pilgrims at Rome, said . "You have a right to the liberty necessary 
to meet your religious duties, and therefore to the Sunday rest." 

Mexico. — Sunday, in place of being a day of rest, is the chief 
working day in the week in all the markets of the republic. Indeed, 
it is said that the beasts of burden know when Sunday comes by the 
extra amount of work required of them. Then it is the haciendado 
starts his droves, and brings his various products from the distant 
ranches, so as to reach the Sunday market. The scene on Sunday 
morning on the highways leading into the city is enlivening. Hun- 
dreds of pack mules and burros, loaded with hay, corn, wood, char- 
coal, and butchers' supplies, are hurried on by the peon muleteros. 
There are long trains of cumbersome, two-wheeled carts fitted with 
vats for pulque, and others with goat-skL:s of pulque. The ranchero 
is bringing up the rear. He is mounted on a fine horse, and carries 
a lasso, sword, and pistol by his side, and usually wears a pair of 
fancy leather pantaloons, with a couple of rows of silver buckles on 
the seam from the pockets to the shoe-tops. Then along the path' 
way on either side of the road we see many Indians and mestizos, or 
half-breeds, hurrying on in a jog-trot under loads of fruit, vegetables, 
earthenware, bulrush mats, baskets of eggs, butter, clabber cheese, 
and coops of chickens, etc. Others are leading haltered pigs, lambs, 
goats, and cows. The women are usually shoeless and hatless, and 
in addition to their burden of produce, most of them carry a baby on 
top of the load. Whole families plod on in this style for fifty or 
seventy-five miles, with a load of produce that will not sell for more 
than three or four dollars, most of which they will spend for pulque or 
mescal before they leave the city. — Correspondence of Detroit Free 
Press. 

Norway. — The hitherto unbroken toil on street cars has been re- 
duced, and a larger proportion of men rest. Labor in factories and 
workshops is greatly diminished, and women and children are pro- 
tected. 

Pacific Islands and Ports. — Beginning at the " Sunday 
line," i8o°, we find in recently savage islands, so far as they 
have been Christianized, a Sabbath observance that might well 
put many a church in our own land to the blush. In 1890, in 
the Sandwich Islands, the king (who has since died, like one in 
Israel, " without being desired") and greedy, foreign merchants, 
especially Sabbathless Californians, attempted, as they had often 
done before, to weaken Hawaii's excellent Sabbath law, but, as 
before, in vain,* although the fear of repeal prevents a vigorous 
enforcement of the law against two imported American vices, 
Sunday excursions and Sunday base-ball. But Christians in the 
Sandwich Islands observe the Lord's Day more faithfully than aver- 
age Christians in New York or Washington. This is true also in 
Micronesia, although the invasion of these islands by Catholic Spain 
will, doubtless, introduce somewhat the Continental Sunday and its 
suite of civilized vices. This contest between the faithful Sabbath 
observance of converted savages and the Sabbath breaking of utu on- 
verted, unprincipled merchants from so-called Christian lands is going 
on in nearly all the islands of the Pacific, except Australia, where a 
most excellent Sabbath is maintained, although a published complaint 

* Mrs. J. C. Bateham, of the N.W.C.T.U., rendered efficient service in this battle. 



APPENDIX. 66l 

in one of the Australian papers that Christians, and even ministers 
in some cases, make their menservants, on public conveyances, work 
for them on the Lord's Day, contrary to the Commandment-, shows 
that one of the most serious perils to the Sabbath, the inconsistency 
of its professed friends, exists there as well as here. Complaints 
come from the British port of China, Hong Kong, that British ships, 
with rare exceptions, load and unload on the Rest Day. Indeed, The 
Lord's Day Observance Society, in a circular to ship-owners, says that 
it is coming to be the rule for British ships everywhere to disregard 
the seaman's rights of conscience, and his right to rest by requiring 
Sunday work. The Society suggests as a form for new contracts that 
seamen be required to work " running days, Sundays excepted." 
India's Sabbath law was repealed about seven years ago by Lord Lyt- 
ton, in the manifest interest of her greedy traders, but even her heath- 
en population showed that they had learned something of the humane- 
ness of the Sabbath, as imperfectly as they had seen it in the observ- 
ance of foreigners, when the Hindus, Parsees and Mohammedans of 
Calcutta, in 1889, joined with Christians in a public meeting to pro- 
test against the laborious Sunday shipping of the Australian mail. A 
Christian missionary in Persia declares that the Jews' Sabbath, which 
is there kept with all the Pharisaic traditions, is " preferable in nearly 
every respect to the reveling Continental Sunday of the Oriental 
churches." But a few keep the true Sabbath, and so, amid the battle 
smoke, " the flag is still there," the flag that never retreats. It is a 
problem whether the advent of civilization into Africa has thus far 
been more of a blessing than a curse, inasmuch as civilized vices are 
more deadly to body and soul than savage vices. But, in the end, 
the Lord's Day, kept faithfully by a few at least in every section of 
Africa — by the many in Madagascar — will subdue both savage and 
civilized wickedness to its all-conquering Lord. , 

One great encouragement that comes from all pagan lands is that 
the Sabbath observance of Protestant missionary converts is generally 
of the best quality, the pure leaven of the Christian-Sabbath view, not 
Continental holidayism, which has little missionary spirit. 

Portugal. — A Portuguese newspaper, A Palaira, in its issue of 
August 14, 1891, entertains its readers with what has been done by 
the stockholders of the manufactories of Saint-Gobain, by the shoe- 
makers of Besancon, by the postmen of Dunkerque, by the apoth- 
ecaries of Issoudun, etc. 

Russia. — No marked progress has been made, but from all parts 
of the empire petitions have been addressed to the Holy Synod, ask- 
ing for the closing of all shops and factories on Sunday. 

Scotland. — See alphabetical index. 

Spain. — There is nothing to report in the way of results, but there 
is a demand in Spain, as in all other parts of Europe, for deliverance 
from Sunday work. 

Sweden. — Movements here are of the same kind as in Norway 
and Denmark. Count A. Moltke from Copenhagen makes the same 
hopeful reports for the three countries. 

Switzerland. — Switzerland comes last only alphabetically, for 
in actual progress this country is well to the front, as indeed it should 
be, for it is the headquarters of the Lord's Day Federation, has en- 
joyed the 'services and support of the great-hearted Alexander Lom- 
bard, and is now served by noble Christians, such as Pastor Roehrich, 



662 THE SABBATH FOR MAN. 



Pastor Ehni, Count St. Georges, and the steadfast and faithful Pas- 
tor E. Deluz. By a law which came into force on Dec. i, 1890, 
" Every servant of railway, steamer, tramway, and other locomotive 
companies, and the employees of the post-office will have fifty-two 
days of rest in the year, of which seventeen must be Sundays. 
The day's work cannot be lengthened merely by the will of the em- 
ployer, and in no case may exceed twelve hours, and at least one 
hour's rest must divide the work. No wage is to be deducted for the 
rest day. Any breach of the law is to be visited with a penalty of 
from 500 fr. to 1000 fr." Several railroad companies having asked of 
the federal government the permission to evade the law which forbids 
the transportation of freight on Sundays, alleging the fact that fairs 
and markets are held on that day, the federal council has refused all 
concession. This law is supplementary to others which secure to 
the workmen in factories, mills, and workshops their complete liberty 
on the Lord's Day, except in certain cases, for which the authoriza- 
tion of the Federal Council is needed, and even then one Sunday in 
two must be free. A railway is in course of construction, which con- 
nects Yverdon and St. Croix, in the Canton Vaud, which by its con- 
stitution is to be free from all Sunday traffic for at least twenty-five 
years. To obtain this privilege the promotors have cheerfully sacri- 
ficed all the money subventions to which they had a claim from the 
various parishes, the Canton, and the State. The question of " Sun- 
day rest" for public officials was in 1891 brought to the front in 
Switzerland. This induced the Post-office of the Republic to test 
public feeling in a somewhat original way. Special "Sunday 
stamps" are being printed, which will be for sale at every post-office. 
Any letters posted on Saturda)' with these new stamps affixed will 
not be delivered on Sunday, but held over till Monday. All those 
franked with ordinary postage-stamps will be delivered on Sunday. 
The number of " Sunday stamps" used will decide the future action of 
the Post-office Department. 

As Columbus and other explorers of his period were accustomed to 
set up a cross in each new land discovered, in anticipation of conquer- 
ing it for some Christian kingdom, so the Lord's Day has been set up 
in every land of our world, as a monument of its anticipated conquest 
for its Divine Lord. There is no other token of Christian unity, of 
world unity, like this oft-recurring', everywhere present Lord's Day, 
dedicated to the universal Lordship of Christ. Every week, for forty- 
eight hours, this fiery, cloudy pillar, the Sabbath's day and night, 
moves around our revolving world in token of possession. As one 
has suggested, it is as if a monarch sent a messenger every week to 
all his subjects to touch each one of them upon the shoulder and re- 
mind him that his Lord would have him remember to be loyal. Con- 
troversy has led some of us who believe that the Lord's Day is also 
the Christian Sabbath, to slight the former title, because some who 
use it make each selfish sinner " the son of man," who is " lord of 
the Sabbath," and separate the Day from the Decalogue. But the 
Lord's Day, in its proper use, is the more regnant term, the sign in 
which we are U> conquer. 






To learn latest developments in Sabbath defense apply, with stamp, for 
documents of The fnternational Reform Bureau, 103 Maryland Ave., n. e., 
Washington, D. C, which is devoted to all Christian reforms. 



[A table of " Sunday Papers, 



crowded from this page, will be found, abridged, on 
p. 672.] 



ALPHABETICAL, ANALYTICAL, AND BIBLICAL INDEX. 

Parenthesis indicates number of the note referred to on page given in Appendix. 

£^~The analyses of leading subjects in this index are intended to furnish logical 
outlines for studies and addresses (see Amusements, Authority, Benefits, Decalogue, 
etc.), besides their use for indexing. 



Acts, Sabbath texts of, 541 (246). 

Africa, Status of, 37, 661. 

Alabama, Status of, 571 (356). 

Alfred, Laws of. 17, 232, 556 (286). 

American institutions, 649. 

American Sabbath Union, 567-8 (353) , 
621 (809). 

Amos, Sabbath texts of, 538 (237). 

Amusements, Sunday, found even in the 
Jewish Sabbath, 369 ; condemned by 
Isaiah, 21, 536 (231) ; also by civil 
laws, 555 (277) (278) (280) (281), 
556 (290), (291), 557 (294) (295), 559 
(317), 561 (321), 564 (323), [see " Civil 
Sabbath," 49, 69, etc.] ; permitted by 
civil laws in former times in England, 
558 (307) (310) ; also generally on the 
Continent to-day, 582-87, 659-62 ; and 
in some cases even by the Continental 
Churches, 129, 130, 132, 133, 148, 153, 
162, 163 ; require work to furnish 
them, 11, 18, 20, 653, 654 ; open the 
way for other forms of Sunday work, 
18, 134, 602 (563), 653 ; are sold for 
profit like other wares, 19, 180 ; cor- 
rupt morals, 18, 148, 166 ; interfere 
with development of good citizenship, 
132, 152, 166 ; are demanded chiefly by 
idlers,not by workingmen, 179 ; are not 
even restful, 209 ; endanger the whole 
institution of Sabbath rest, 84 ; are 
not defensible on the plea that a 
"few"' must sacrifice for the many, 
20 ; nor on the plea that one sin may 
be used to lure men from another, 656; 
nor on the plea that they have " come 
to stay," 20 ; therefore should be pro- 
hibited impartially on the Sabbath 
with other forms of work, traffic, noise 
and vice, 653. See Continental Sun- 
day Museums, Concerts, Excursions, 
Saloons ; per contra, Delights, etc. 

Anarchists, Relations of, to liberty and 
the Sabbath, 147, 267, 621 (826). 

Anglo-Saxon superiority, physical, com- 
mercial, political, moral, due partly to 
habitual Sabbath-keeping, 352. 

Animals entitled to and benefited by 
weekly rest day, 190, 198. 

Apostles, their recognition of the first 
day of the week as a day for public 
worship and benevolent giving, 376 ; 
as " the Lord's Day," 379 ; their use 
of the Saturday Sabbath to reach 
Jews, 377 ; their example not sufficient 
guide to method of observance with- 
out Fourth Commandment, 18. See 
Paul. 

Apostolical Constitutions, 553 (269). 

Apothecaries, see Druggists. 

Arizona, Status of, 571 (358). 

Arkansas, Status of, 571 (359). 



Arnold, Matthew, quoted, 147. 

Art Galleries, see Museums. 

Arthur, William, quoted, 186. 

Associations, Sabbath, 620 (795). 

Assyria, Ancient Sabbaths of, 527. 

Atonement, Day of, 545. 

Atterbury, W. W., quoted, 3,69,365, 
531 (205) ; his work, 512 (161), 620 (803). 

Australia, Sabbath of, 33, 69, 660. 

Austria, its holiday Sunday, 133, 282, 582. 

Authority of the Sabbath, more than 
human decree or opinion, 12, 18, 24, 
84, 522 (199), 524 (200), 597 (501), 617 
(745), 647 ; when only that claimed the 
day overrun with toil and dissination, 
143, 166, 175, 176, 177, 356, 586* ; con- 
firmed by science and civil statutes, 
24, 84, 263, 264, 485 (11). 

Bakers in Edinburgh, 392 ; in Toronto, 
403 ; closing not a loss, 430. 

Ballot, The, in Sabbath reform, 96. 

Baltimore, Status of, 91, 390, 574 (375). 

Baptists, Views of, 587 (405). 

Base-ball, Sunday, suppressed, 82, 574 
(375), 577(386). 

Barbers, Sunday work of, miscalled a 
" necessity," 116, 405, 559 (318) ; act-' 
ing together, 207 ; where barbers rest, 
392, 403, 571 (362), 579 (391). 

Barnabas, Epistle of, 410, 550 (254). 

Bateham, Mrs. J. C., her work, 566 
(352), 567 (353), 568, 621 (810), 661. 

Battles, Sunday, often disastrous, 283. 

Belgium, Holiday Sunday of, 147, 184, 
239 (Brussels); efforts at reform, 55, 
582. 

Benefits of Sabbath observance : in 
general, 598 (512), 606 (620) ; to ma- 
chinery, 18, 533 (211) ; to animals, 198 ; 
to man's body, 214 ; to his mind, 80, 
331, 598 (525) ; to his soul, 606 (620) ; 
to workingmen especially, 598 (535) ; 
to the Church, 608 (636) ; to the home, 
606 (615) ; to business, 96 (foot-note) ; 
to the State, 3, 12, 17, 197, 288, 604 
(580), 605 (591), 672. 

Biblical arguments, 353-79, 524 (200), 628 
(977), 633(981). 

Blackstone quoted, 239, 560 (320). 

Blast furnaces, 397. 

" Blue laws" so called, 248, 560 (321). 

"Book of Sports," 195, 558 (307) 558 
(310), 559 (316). 

Bootblacks, 392, 403. 

Boston, 91, 97, 172, 315, 390, 574 (376). 

British Sabbath, see Great Britain. 

British Colonies, Sabbath observance of, 
33, 69, 582, 660. See Canada. 

Brooklyn, Status of, 91, 172, 390. 

Bulgaria, Holiday Sundays of, 128. 

Bull .fights, 153, 160. 

Butchers, Sabbath rest of, in Edh> 



66 4 



ALPHABETICAL JNDEX. 



burgh, 392 ; in Toronto, 403 ; may 
close without loss, 429. 

California, Holiday Sunday of, 441 ; 
Sabbath law of, declared unconstitu- 
tional, 498 (103) ; decision reversed, 
256, 499 (103) ; Sabbath law of, re- 
pealed, 82, 257, 82, 96. 

Calvin quoted, 80, 176, 251. 

Camp Meetings, Sunday, 298, 441. 

Canada, Unequaled Sabbath observance 
of, 21, 123, 393, 394 ; perils of, 174 ; 
British decision against Sunday 
shaving recognized in, 559 (318). 

Capitalists, Relation of, to Sunday 
work, 231. See Commercial benefits. 

Carpenters, Protest of, in Germany, 
against Sunday work, 584. 

Catholics, see Roman Catholics. 

"Change of day," perhaps at Exodus, 
backward, 375, 529 (204), 633 (980) 
(981) ; at Resurrection, forward, 374f ; 
no "specific command" either for 
original day or present one, 509 (145) ; 
evidence for Lord's Day Sabbath like 
that for primeval Sabbath, 628. 

Charlemagne, 17, 147, 232, 556 (285). 

Charles II., Laws of, 109, 559 (318) (319). 

Chicago, " Continental Sunday" of, 
386 ; Sunday mails of, 351 ; Sabbath 
reform efforts in, 88. See Expositions. 

Children, How to make the Sabbath of, 
a " delight," 455-77 ; should attend 
Church, 392, 407 ; should be taught 
about the Sabbath, 450, 548 (249) ; 
instance of suffering hunger rather 
than work on the Sabbath, 32, 42 ; a 
subject of anxiety in holiday Sundays 
especially, 145 ; protected against Sun- 
day work by European laws, 583, 659. 

Chile, Holiday Sundays of, 162. 

China, Lax Sabbath observance among 
foreign merchants in, 30 ; excellent 
Sabbath observance of Chinese Chris- 
tians, 25, 26, 30, 94. 

Christ, His endorsement of the Fourth 
Commandment, 367, 522 (199) ; his 
antagonism of the Pharisaic Sabbath, 
367 ; his interpretation of the Sabbath 
law as allowing works of necessity 
and enjoining works of 'mercy, 538 
(238) ; his transference of the Sab- 
bath to the first day of the week, 
376f, 618 (750), 628(977), 633 (981). 

Christian elements in American civil 
government, 247, 255, 648, 658. 

Christians, Numbers of, in the United 
States, 83 ; unity of, in regard for the 
Lord's Day, 597 (422) ; lax Sabbath ob- 
servance of some, 29, 484 (4) ; partner- 
ship in Sabbath-breaking of some, 290, 
311, 320 ; excuses for Sabbath-break- 
ing of some, 314, 330. See Ministers, 
Churches, Roman Catholics, etc. 

Church and State, should neither unite 
nor antagonize, 195, 851, 648. 

Church attendance required by law in 
former times, 247, 556 (285), 560 (321) ; 
now wholly voluntary, 247. 

Churches, Denominational utterances of, 
as to the Sabbath, 587 (404) ; (nearly 



unanimous action of, with reference 
to proposed " Sunday Rest Law," see 
" Civil Sabbath," Chap. I.) ; with ref- 
erence to the World's Fair, 570. 

Church of England, Utterances of, as to 
the Sabbath, 588 (408) ; improving its 
Sabbath observance, 66. 

Cincinnati, Foreign population of, 86 ; 
Sunday lawlessness of, 112f, 118, 166, 
171 ; Sunday mails of, 351 ; victory 
over Sunday saloons of, 97, 390. 

Cities, Proportion of the population re- 
siding in, in the past, present and 
future, 90, 483 (13) ; Sabbath desecra- 
tion of, 90, 386 ; Sabbath observance 
and Sabbath reform in, 91, 96, 385. 

Civil Sabbath, distinguished from the 
religious Sabbath, 194, 248, 648. See 
Liberty, Laws, Benefits. 

Civilization, The complicated, of to-day 
not a reason for relaxing, but for main- 
taining Sabbath laws, 385. (" Sabbath 
Reform," Chap. VI.) 

Clement quoted, 551 (261). 

Clerks, see Traffic, Employees, etc. 

Coachmen, their right to Sabbath, 402. 

Colorado, Status of, 571 (361), 96. 

Columbian Exposition, see Expositions. 

Commercial benefits of Sabbath observ- 
ance, 96, 214, 231, 585-86, 645. 

Commercial injuries, 75. 

Communists, see Socialists. 

Competition one of chief causes of Sab- 
bath-breaking, 100, 646. 

Compromises wrong, 385, 651-52. 

Concerts, Sunday, 33, 21. 

Confectioners, their gain by Sunday 
traffic only what they lead Sabbath- 
school children to embezzle, 104 ; pat- 
ronized by some Christians, 125. 

Congregationalists, 588 (407). 

Congress, United States, Sunday ses- 
sions of, 273, 283 ; petitions to, against 
Sunday mails in 1828-29, 272 ; [Post- 
master-General of that time presented 
adverse report to Congress, which ac- 
cordingly refused the petition. The 
sophistries of that report, prepared 
for the Postmaster-General by an 
anti-Sabbath theologian, are refuted 
by a Supreme Court decision (p. 658), 
which outranks it in authority as a 
precedent] ; petitions to, in 1883-91, 
against Sunday work in government 
service, interstate commerce and Ter- 
ritories, 566-68; in 1891-92, as to 
World's Fair, 569-70 ; relation of, to 
moral questions, 106, 287-88. 

Congress, Sabbath, 583, 628 (975). 

Connecticut, Status of, 571 (362). 

Conscience, 288. 

Consistency, Importance of, 440-46. 

Constant ine, Sunday law of, 382, 554. 

Constitution of the United States, Ref- 
erence of, to "Sundays excepted" for 
President, 256, 644. 

Constitutionality of Sabbath laws, 498 
(103), 658. [See "Civil Sabbath," 1, 
22, 65.] See Liberty. 

Continental Sunday, Origin of, 174 ; 



ALPHABETICAL INDEX. 



665 



fostered by non-Protestant churches, 
43 ; its real character as seen in vari- 
ous lands, 127, 620 (784) (785) (786) (787) 
(789), 582-87, 659-62 ; its toil and dissi- 
pation, 127-74, 623 (867) , its political 
influence, 128 ; its influence on relig- 
ion, 21, 132, 133 ; its bad repute in its 
own lands, 139, 620 (788), 659 ; its in- 
troduction in Japan, 29 ; efforts to in- 
troduce it here, 165-73 ; a defence 
of it, 624 (881). See Amusements. 

Cook, Joseph, 152, 190, 393, 601 (555). 

Cooking on the Sabbath, avoided by 
Southern Presbyterians, "93 ; by con- 
verts in Micronesia, 28 ; allowed in 
Madagascar. 41 ; suspended for part of 
the day in London, 390. 

Co-operation, Industrial, 17. 

Corporations, 646. 

Country Sabbaths, 90. 

Courage in Sabbath-keeping at seeming 
sacrifice, 29, 31, 42, 49, 165, 307, 427, 
468, 513 (162). 

Courts, descisions hostile to the Sab- 
bath, 114 ; higher decisions in favor of 
the Sabbath, 499 (103) 658. 

Cox, K., Books of, 613 (710) (711). 

Creation, 524 (202), 548 (249). 

Crime increased by Sabbath-breaking, 
98, 236. 

" Day," Meaning of, in Genesis, 526. 

Decalogue all in force before its codifi- 
cation at Sinai, 526 ; not composed of 
local and temporary statutes, but con- 
stitutional law for the world, 17, 357, 
634, 647-48 ; its commands to stand or 
fall together, 187, 230 ; nine of its laws 
admitted to be of universal and per- 
petual obligation because of their very 
nature, or because of their re-enact- 
ment by Christ, or both ; improba- 
bility that one temporary bylaw 
should be in centre of such a code, 
359 ; the Fourth Commandment as 
strongly founded as the others in the 
nature of things and of man, 17-18, 
353. 597 (501), 634 ; in the authority of 
Christ, 367 ; its universal and perpet- 
ual obligation recognized by most of 
the churches, 597 (422); to be distin- 
guished from all merely Pharisaic 
and Jewish Sabbath laws, 357, 367, 
508 ; its " seventh day" not the sev- 
enth day of the week, but the sev- 
enth dav after six of work—" Sab- 
bath," like Christmas, being a mov- 
able institution, not the name of a 
specific day, 375, 411, 507 (135), 532 
(205), 634 ; the work forbidden shown 
to be work for gain, not works of 
necessity and mercy, by the words 
" thy work," 532 (205), 541 (245); also 
by Christ's teaching and example, 
538 (239) ; the importance of the Fourth 
Commandment shown by its length 
(3^ of the whole Decalogue), and the 
emphasis put upon it, 359 ; its viola- 
tion therefore not to be regarded as a 
"small vice," 532 (208); more than ces- 
sation of work required, as shown by 



the word "holy," and by the interpret- 
ing words and deeds of Christ, 129, 
165, 538 (239); but no one ever pun- 
nished by civil law among the Jews 
for not worshiping (see "Civil Sab- 
bath," 20); the second table of the 
law beginning, probably, with the law 
of labor and rest in the second sen- 
tence of the Fourth Commandment, 
the first law after the middle period of 
the Decalogue and the first law bearing 
chiefly on duties to men, 190 (see 
" Civil Sabbath," 20); this part of the 
Fourth Commandment called by Hen- 
ry George "the first labor law" (see 
" Civil Sabbath," 32); suitable for en- 
forcement by parents upon children, 
by masters upon their servants, by gov- 
ernments upon masters, and even upon 
unwilling aliens (see " Civil Sabbath," 
21) ; this commandment the only secure 
basis for either religious or CivilSSab- 
bath observance, 21, 177 ; needed and 
practicable to-day, 21, 385, 647. 

Decisions, see Courts. 

Delaware, Status of, 572 (363). 

Delights of a true Sabbath, 455-80. 

Denmark, Holiday Sunday of, 147 ; at- 
tempts at reform in, 583. 

Denominations, Union of, in Sabbath 
reform, 3, 570, 597 (422) ; declarations 
on this subject of, 587 (404). 

Denver, Victory in, 96. 

De Tocqueville quoted, 79, 224, 250, 251. 

Deuteronomy, References in, to the 
" law" and to the Sabbath "522 (199), 
534 (218). 

Dinners, see Cooking. 

" Disciples," Views of, as to the Sab- 
bath, 58? (406) (" Sabbath Reform " 
Chap. I.) 

District of Columbia, 82, 572, (364). , 

Disturbance of religious services, 111. 

Dodge, William E., Example of, 303, 308. 

Domestic service, Extent of, 518 (181). 

Doctors, Sabbath worship and rest of 
often unnecessarily abridged, 397 ; 
testimony of, to the value of the Sab- 
bath, 4, 199-203, 598 (573). See Health. 

Drills, Military, see Parades. 

Driving, Sunday, 391, 395-97. 

Druggists, Sales of medicines by, 
allowed as a work of mercy, 395 ; 
shops of, generally open in Scotland, 
392 ; only partial opening in Canada, 
399 ; their Sunday selling of cigars 
made a subject of church discipline in 
Richmond, 429. 

" Early closing" advised, 422. 

Economic aspects of the Sabbath ques- 
tion, 214, 231. See Labor. 

Edinburgh, Status of, 280, 391. 

Education, Compulsory, 124 ; mental, 
not enough, 252 ; the Sabbath as a 
factor of, 223. See Benefits. 

Egypt, Ancient references to the sacred 
" seven" in 527 ; its Mohammedan 
Sabbath, 483. 

" Eight Studies on the Lord's Day" 
reviewed and quoted, 628 (977). 



666 



ALPHABETICAL INDEX. 



Elections, Sunday, in Continental 
Europe, 131, 148 ; also in South 
America, 162. 

Eliot, George, Book of, quoted, 376, 410, 
and described, 632 (978). 

Emigrants, see Immigrants. 

Employees and employers, 214, 231. 

Encouragements, 22-99, 142, 145. 

Enforcement of law by public officers, 
119, 284 ; law to punish them if neg- 
lectful, 111 ; enforcement by citizens 
through law and order leagues, etc., 
98, 123, 579 (391). 

Engineers, Appeal of, 294. 

England, Early Sabbath laws of, 556-59; 
present Sabbath laws of, 559 (319), 560 
(320), 107, 108, 109 ; Sabbath observ- 
ance of, 513 (164), 583 ; benefits of such 
observance, 22, 190, 216 ; efforts of 
some of its people to introduce the Con- 
tinental Sunday, 178, 620 (787) (789) ; 
efforts of others to reduce Sunday 
mails, 279 ; Sunday trains, 289, 293 ; 
Sunday liquor-selling, 66 ; Sunday 
amusements, 66, 178 ; its Sabbath as- 
sociations, 620 (799) (800) (801) (802) ; 
its Saturday half holiday, 263, 420 ; its 
Monday pay-day, 419. See Museums. 

Englishmen abroad, see Foreign. 

Episcopalians, Views of, 588 (408) (409). 

Equity in Sabbath laws, 20, 21, 653. 

Excursions, Sunday, usually illegal, 125, 
581 (391), 573 (369), 581 (401) ; inexcus- 
able, 180; unrestful, 208; disturbing 
to the general public and especially to 
resorts visited, 257 ; demoralizing, 121, 
236, 649 ; involve Sunday work by 
some for the selfish amusement of 
others, 235 ; other forms of Sabbath 
rest to be preferred, 641 ; how and 
where are they prevented, 26, 315- 
20 ; where they are allowed, 57, 173, 
392 ; condemned by Roman Catholic 
bishops, 61 ; by Baptist Convention, 
587 (405) ; fallacy of the excuse that 
" the poor" are benefited by them, 
209 ; and of the claim that they draw 
men from saloons, 173. 

Excuses for Sabbath-breaking, 20, 21, 
35, 125, 416, 484 (4). 

Exhibitions, see Expositions, Museums. 

Exodus, 522 (199), 529 (204), 531 (205). 

Exposition at Philadelphia, 106, 647, 
658 ; at Vienna and Paris, 647, 651, 
658; at Chicago, 569-70, 647-58; law of 
God forbids Sunday opening, 647-48 ; 
churches nearly a unit in opposition 
to it, 570; national precedents nearly 
all against it, 647, 650-51; American 
institutions to be exhibited, 649-51 ; 
workingmen's interests and petitions 
against it, 570; extent of toil and traffic 
and turmoil involved, 11, 652-53; a 
menace to morality also, 048-49 more 
than the museum question, 052; ob- 
jections to closing answered, 047-58; 
duty of the Columbian Commission, 
569, 647; of Congress, 569, 647; of 
Christians in case of opening, 687-68; 
in regard to compromises, 651-52; "In- 



dependent" Symposium, 570; Chicago 
hearing, 570; number and form of pe- 
titions, 569-70. Results, 12, 638. 

Eusebius quoted, 410. 

Ezekiel, Sabbath texts of, 538 (235). 

Factories, Sunday work of, in Germany, 
584-87 ; less production than where 
operatives have Sabbath rest, 585-86 ; 
forbidden, 582, 583, 586, 659, 660, 662. 

Farmers, Relation of, to God's original 
Sabbath law, 629 ; exempted from 
Sunday law of Constantine, 555 (276); 
their " Alliance" petition against Sun- 
day opening of the World's Fair, 570 ; 
their " convenience" as excuse for 
Sunday mails, 286. 

Farre, J. R., quoted, 200, 214, 332, 354; 
testimony of, where found, 598 (513). 

Fashionable " society" introducing Sun- 
day pleasures, 188. 

" Fathers," Testimony of the, as to the 
Sabbath and Lord's Day, summarized, 
379 ; quoted and considered in detail, 
246, 410, 549 (250). 

Feasts, Jewish, not called " Sabbaths," 
533 (211) ; in the Sabbatic system, 630. 

Ferries, their Sunday work restricted in 
Toronto, 399. 

Festivals, see Feasts and Holidays. 

"First day of the week" the day of 
Christ's resurrection, 539 (242) ; alleged 
meaning, "the first of the Sabbaths," 
410, 634 (981); the day of his reappear- 
ance, 541 (245); of Paul's service at 
Troas, 541 (246); of benevolent giving 
in Apostolic churches, 376 ; called 
"The Lord's Day," 379. 

Fisher, Professor George P., 547-1 

Fishing, Sunday, unprofitable, 216. 

Florida, Status of, 572. 

Folly of Sunday work, 214-23. 

Foreigners, see Immigrants. 

Foreign residents of heathen lands, their 
unfavorable influence on Sabbath ob- 
servance, 34, 37, 129, 131, 483 (3). 

Foreign lands, The Sabbaths of, 6. 

Foundries, their Sunday work unneces- 
sary, 397 ; forbidden by law, 586. 

Fourth Commandment, see Decalogue. 

France, Original Sabbath law of (Char- 
lemagne's), so strict that even church- 
going was compulsory, 556 (285) ; its 
repudiation of the Sabbath and the 
"week" in the Revolution, 102, 583 ; 
its return to the sacred " seven," 102 ; 
its legal Sabbath again abolished, 103, 
254 ; the indefinite doctrine of its 
churches, 592(415); its Sunday toil and 
dissipation, 147 ; its consequent phy- 
sical and moral degeneracy, 22, 64, 216, 
491 (58) : its political childishness due 
to spending its Sabbaths in play and 
toil, 152; its Sunday parades, 283; its 
attempt at reform by a six-day law, 
583 ; by a Sabbath Congress, 583, 628 
(975); by a League of Sunday Rest and 
otherwise, 53, 893, 583-84; how tourists 
may help, 519 (180); its Sabbath liters 
ture, 627 (940); opinions of its states 
men, 79, 224, 250. 



ALPHABETICAL INDEX. 



667 



"Free Sunday," so called. 241. 407. 

French Sabbath literature. 637 (940). 

Friends; Views of. 589, 621 (821). 

Frontier Sundays. 96. 

Funerals. Sunday, sometimes Sabbath- 
breaking. 521 (189), 540 (244). 

Furnaces at foundries, etc.. Sunday 
work of. 397. 

Gains in Sabbath reform, see Progress. 

Games. Sunday, see AniusementsT 

Garfield, President. 77. 284, 402. 

Genesis. 360. 522 (199), 524 £01), 62S (977). 

Georgia. Status of. 572 (366). 

German Sabbath literature. 626 (925) . 

Germans in India. 33 : in the Americas, 
manv against Sabbath observance. 72, 
100. 163, 172, 192: some for it, 86, 87, 
21S. 592 (416 >. 572 (368), 579 (389). 

Germany, former Sabbath laws. Ill : re- 
pealed, 103 ; deplorable results of gen- 
eral Sabbath breaking. 229. 239. 254 : 
efforts to secure Sabbath laws and 
lessen Sundav labor in 1884 and before, 
22. 56-59. 134-47, 252. 2S1-S2 : more re- 
cent efforts and partial successes. 584- 
87 ; influence of British and American 
tourists, 519 (186). See Luther, Lu- 
therans. 

Gilfillan, J., Book of. 612 (703). 

Gladstone quoted, 206. 598 (527), 606 
(694). 

Glasgow, Sunday work of, 280, 513 (165). 

Gordon. A. J.." quoted, 533 (211). 59S 
. 601 (556). 

Grav. G. S.. Book of. reviewed and 
quoted. 629 

Great Britain, Sabbath views of. con- 
trasted with those of the Continent, 
384 : Sunday work and Sunday pleas- 
uring of. 174. 1SS : encouragements in 
general. 65 : in defeats of proposed 
Sunday opening of museums. 66. 178. 
184. 647 : last vote on same in the Com- 
mons. 583 : decrease of Sunday traffic. 
66 ; partial suppression of Sunday 
liquor selling. 66-69. 9S : protest 
against Sunday naval exhibitions, 583; 
defeat of Sunday Herald. 583. 

Great men, mostly in favor of the Sab- 
bath, 75. 597 (500). 

Greece. 128. 132, 60. 

Greek Church, Holiday Sundays of, 60, 
128-32 ; slight reforms. 60. 

Gritton, John, quoted, 183. 525 £02 >. 531 
9K 338(239) his oiSees. 620(799). 

Grocers, Sunday traffic of. 392, 429. 

Habit only obstacle to stopping much 
of the Sunday work, 642-43. 

Haegler, Chart of. 4. 481 ; quoted, 22. 

Half-holiday, Saturday, a help to Sab- 
bath observance, 418 ; how far intro- 
duced in 1884. 420-26 ; Thursday pre- 
ferred. 422. 519 (184). 

Hardware sold on the Sabbath in some 
places. 583. 

Havri. Holiday Sunday of. 62. 

Health as related to the Sabbath, 4, 18. 
160, 199-214, 294. 598 (511 ). (525). 

Heidelberg Catechism. Sabbath doctrine 
of, 592 (416). 



Hearing on the " Sunday Best Bill," 
567(353), 568, 635 (985 1. 

Hebrews, Ancient, their relation to the 
Sabbath, in ancient times, 258 ; in 
modern, 44. 202, 533 (210) ; opposition 
to "Sunday Laws.*' 142, 263; their 
objections answered, 258, 566-67 ; in- 
stances of defending " Sunday observ- 
ance," 507 (135), 654 ; instance of en- 
forcement. 122. 

Hebrews. Sabbath texts of, 547. 

Hengstenberg, E. W.. quoted, 613 (709). 

Herbert. George, quoted, 412, 608 (642) ; 
book of. 626\911). 

Hessev. J. A., Book of. described, 612 
(704) ; quoted, 507 (134), 509 (147), 
(148). 543 (247), (248) ; supported, 613 
(706 k replies to, 612-13 (704), (707), 628 
(977 >. 

Heylin. Book of , characterized, 613 (708). 

Hiekev, Yates, Work of, 567. 

Hill, Charles. Official position of, 620 
(800) ; pamphlet of described, 621 
(824 . 

Holidays in general, 492 (65), 194, 247 ; 
Sunday in Japan. 28 ; in India, 34 ; 
in Bulgaria, 129 ; Eoman Catholic, 53, 
65. 129, 133. 154, 156. 160, 176, 177, 511 
(154). See Continental Sunday. 

Holland, Sabbath observance of, 50 ; re- 
forms in. 659. • 

Home linked with the Sabbath in Eden, 
228 ; its Sabbath sacrament in Jewish 
families, 376 ; gladdened and bene- 
fited by Sabbath-keeping, 95, 606 
(615) ; suffers when the Sabbath suf- 
fers, 166, 187, 228, 294, 302, 345 ; should 
be joyous in its Sabbaths, 455, 625, 
(892) ; its lack of discipline as related 
to Sabbath-keeping, 126 ; its Sabbath 
catechism lessons "decreasing, 392. 

Hopes, see Encouragements. 

Hopkins, Mark, quoted, 252. 

Horse Cars, see Street Cars. 

Horse Bacing, see Bacing. 

Humanitarian aspects of Sabbath ob- 
servance, 11, 17, 194, 629, 647. 

Humboldt, Alexander, quoted, 80, 204. 

Hygienic, see Health. 

Iceland, "Sunset bounds of Sabbath, 51. 

Idaho, Status of, 572 (367). 

Ignatius quoted, 549 (252). 

Illinois. Status of, 572 (368). 

Immigrants, their numbers, S6 ; the ma- 
jority of them hostile to the Sabbath, 
100, 191-8 ; but a minority friendly, 
87, 572 (368), 579 (389); how to increase 
this friendliness. 254-56. 

Improvements of Sabbath observance, 
where secured, 27, 28, 53, 566-Tt), 571- 
87. 659-62 ; where needed and how to 
be secured. 109-12, 125. 412-482, 606 
(620). 639-46. 

Inconsistency, see Consistency. 

India, Status of, 33. 221. 659, 661. 

Indiana, Status of, 573 (369) . 

Indians, Sabbath observance of Protest- 
ant. 94 : Sunday work by Catholic, in 
Mexico, 162. 

Individuals, Power of, 98. 



668 



ALPHABETICAL INDEX. 



Infidels' sometimes recognize value of 
Sabbath, 58, 102, 231, 491 (63) ; oft- 
ener antagonize it and kindred insti- 
tutions, 112, 621 (821). 

Interstate commerce, 642, 646. 

Iowa, Status of, 573 (370). 

Ireland, " Sunday closing," 67. 

Ireland, Archbishop, quoted, 651 

Irenaeus quoted, 551 (258). 

Isaiah, 535-7 (229) (232). 

Japan, " Sunday" a holiday in, 28. 

Jeremiah, Sabbath texts of, 537 (233). 

Jews, see Hebrews. 

Job, Sabbath texts of, 526 (203). 

John, Sabbath texts of, 540 (245). 

Joshua, Sabbath texts of, 534 (220). 

Jubilee year, 629. 

Judges, Power of, 97. 

Judicial decisions, see Courts. 

Juries, Anti-Sabbath prejudices in, 112. 

Justin Martyr quoted, 550 (256). 

Justinian, Code of, 17. 

Kansas, Status of, 573 (371). 

Kentucky, Status of, 573 (372). 

Kings, Sabbath texts of, 534 (221). 

Kingship of Christ, see Nations. 

Knights of Labor, Action of, on " Sun- 
day rest," 568. 

Knowles, J. H., position of, 568, 569. 

Knox, John, quoted, 384. 

Labor and Capital, both benefited by 
the Sabbath, 231-36. See Working- 
men. 

" Law," Use of the word, in the Bible, 
522 (199). 

Law and Order Leagues, see Leagues. 

Lawlessness, Peril to the Sabbath from 
popular, 124. 

Laws, Sabbath, Biblical, see Decalogue ; 
natural, 4, 17, 354, 597 (505) ; civil, in 
chronological order, 555-65 ; in force 
in 1892 in Great Britain, 559 (318) ; in 
Germany, 581 ; in the United States, 
82-3 (see " Civil Sabbath") ; these 
laws reaffirmed in recent years, 82, 485 
(12) ; imperilled, 101-26 ; justified, 84, 
177, 189, 191-267, 604 (580), 621 (813) ; 
improvements needed, 447 ; obedience 
to, a duty, 263. 

Lawyers renting themselves to attack 
the Sabbath, 118. 

Lee, S., quoted, 526 (202), 527 (203), 531 
(205) ; book of, 615 (716) ; concurred 
with, 615 (717), 529 (204), 633 (981) ; 
answered, 633 (980). 

Legislative bodies, Attitude of, toward 
the Sabbath, 101-12. See Congress. 

Leviticus, Sabbath texts of, 533 (211), 
534 (215). 

Liberia, Status of, 37. 

Liberty described, 191-94, 266, 267 ; not 
abridged but protected by Sabbalh 
laws, 96 (foot-note), 194, 206 ; imperil- 
ed by Sabbath -breaking, 12, 146, 584. 

"Liberty Leagues," see "Personal 
Liberty Leagues." 

Libraries, Sunday opening of, 180, 181. 

Lincoln, Abraham, Army order of, 76, 
058. 

Liquor selling, Sunday, generally per- 



mitted in Continental Europe and its 
colonies, with debasing results. 40, 
58, 132, 145, 149, 159, 184, 2:30, 2 
586 ; in Spanish Americas also, 161-63 ; 
successfully forbidden in Ireland, 
Scotland, Wales, and British Colonies, 
66-9, 98 ; but not in England, 71, 108, 
212 (prohibited in U. S. except in 
Mon., Nev., Id., and parts of Cal. 
and Tex., see "Civil Sabbath") ; 
efforts of liquor dealers to break down 
these laws, 98-9, 106, 485 (12), 568 ; 
enforcement and non-enforcement of 
these laws, 96, 97, 111, 112, 169, 170, 
173, 190, 404, 518 (181) ; commercial 
and other reasons for maintaining 
them, 96, 209, 245 ; union of all good 
citizens, including Roman Catholics, 
on this issue, 587 (405), 591 (414), 593 
(417) ; children to be enlisted, 451 ; 
Sunday opening of museums and fairs 
no assistance, 183, 212, 656 ; prohi- 
bition on all days best remedy, 98. 

Literature, Sabbath, listed and' describ- 
ed, 610 (700) ; its distribution, 435, 520 
(188). 

Livery Stables, 391, 395-97, 399. 

London, Status of, 227, 284. 286, 390. 

Lord, G. P., Work of, 566 (352). 

"Lord's Day" compared with other 
names of the day, 11 (foot-note), 37!)- 
383, 549 (252) ; trace of it in Talmud, 
632; its significance, 16, 586, 662: 
argument for primeval Sabbath and 
Lord's Day Sabbath alike rest on 
Divine example rather than " specific 
command," 376, 378, 628 (977). 

Los Angeles, Victory over Sunday 
Saloons in, 82, 96. 

Louisiana, Status of, 82, 573 (373). 

Love, William De Loss, quoted, 533 
(211), 542-43, 544-47 ; articles by, de- 
scribed, 618 (766) (767). 617 (746). 

Luke, Sabbath texts of, 540 (244). 

Luther, 80, 175, 590 (412), 626 (926). 

Lutherans, Sabbath views of, 590 (412) ; 
co-operation of, 3, 87. 

Macaulay quoted, 222. 

Madagascar, Sabbath of, 39, 513 (164). 

Mails, Sunday, originated as war meas- 
ure in 1810, 272 ; introduced Sunday 
trains, 269,298 ; petitions against, in 
1828-29,272-74; petitions against, in 
1883-92, 566 (352) ; statistics of, in 
1888, 350-51 ; in 1890, 278 ; arguments 
against, 269-88, 350-52 ; not needed 
for sickness, 352 ; nor for business, 
352, 641 ; suspended in some large 
cities, 286, 352, 404 ; also in Hawaii, 
26, 27 ; efforts at reduction in Europe, 
58, 582, 583, 587, 662 : methods of 
opposing, 520 (187), 288, 661 ; liter- 
ature against, 021 (826), 622 (850), 635 
(985). 

Maine. Status of, 98, 316, 574 (374). 

Manufactures, see Factorus. 

Mark, Sabbath texts of, 589(848). 

Maryland, Status of, 574 (375), 621. 

Massachusetts, 70, 317, 574 (376), 

Matthew, 538-39 (239)-(248). 



ALPHABETICAL INDEX. 



669 



Maurice, F. D., Book of, 619 (769). 

Mayors punishable for non-enforce- 
nient of law, 111 ; instances of fidelity, 
123, 576 (385), 577 (386). 

Mechanics, Sunday work by, common 
where so-called "holiday Sunday" 
prevails, 582-87, 659-62 ; beginning in 
U. S., 518 (181). 

"Mercy and Necessity, Works of, 11 Ex- 
ception for, abused, 114, 117, 399, 521 
(189) ; its proper interpretation, 345, 
352, 372, 395, 654. 

Methodists, Sabbath doctrine and prac- 
tice of, 88, 591 (414). 

Mexico, Holiday Sundays of, 160-62, 583. 

Michigan, Status of, 577 (377). 

Micronesia, Status of, 28, 584. 

Military Service, Sunday work in, op- 
posed, 76, 566. 

Milk, Sunday sales of, 392, 395, 398. 

Mill, John Stuart, quoted and consider- 
ed, 217, 226. 

Mills, J. P., his work, 569 (354). 

Mind, see Benefits. 

Mines, Mark of Sabbath in, 232 ; Sun- 
day work in, forbidden by German 
law, 581. 

Ministers, Duty of, to rest Saturday, 
481-82 ; to hold and proclaim clear 
views, 58, 320, 515 (180), 415 ; to act ac- 
cordingly, 623 (859). 

Minnesota, Status of, 575 (378). 

Mississippi, Status of, 576 (379). 

Missions, Converts in foreign, true to 
the Sabbath, 24-50, 661. 

Missouri, Status of, 576 (380). 

Mohammedan Sabbath, 36, 44-5, 483 (3). 

"Monday, Blue,'" the result of holiday 
Sundays, 58, 209, 219, 239, 354. 

Monday paper omitted, 52, 328, 582. 

Montalembert quoted, 65, 79, 144, 243. 

Montana, in 1885, 94 ; in 1892, 576 (381). 

Montreal, Sabbath observance of, 123, 
283 ; Saturday half holiday of, 420. 

Morals affected by the Sabbath, 236-46. 

Moravians, Sabbath df, 596 (421). 

Mormons, see Utah. 

Mosaic Law, see Decalogue. 

Museums, Sunday opening of, common 
on the Continent, bat not beneficial, 
184, 655 ; opposed in England by the 
great men, 79, 145, 598 (535), 613 (706), 
616 (729), 623 (866), 624 (876); by phy- 
sicians, 203 ; and the workingmen, 71, 
178, 647 ; and by the House of Com- 
mons, 66, 583 ; and in America by the 
great and good, 106, 180 : instances of 
opening, 487 (27). 

Names ot the Sabbath, 11, 134, 377, 379, 
380, 382, 410-11, 618 (762), 602. 

Nations, Relation of, to the Sabbath, 3, 
12, 60, 152, 190, 247, 282, 604 (580), 616 
(729). See Rulers, Christian elements. 

Nebraska, Status of, 576 (382). 

" Necessity, 1 ' see " Mercy." 

Nehemiah, Sabbath texts of, 535 (225). 

Negroes, their Sabbath, 93, 192. 

Nevada, 1884, 313, 487 (24); 1892, 576 (383). 

New England, Sunday in, 173. 

Newfoundland, liquor selling in, 69. 



New Hampshire, Status of, 576 (384). 

New Jersey, Status of, 576 (385). 

New Mexico, Status of, 577 (385). 

New Orleans, Holiday Sundays of, 166, 
171, 386. See Louisiana. 

New South Wales, 69. 

Newspapers, Sunday editions of daily, 
common in Continental Europe, 52, 
56, 133 ; but even there reduction oc- 
curring, 582, 659 ; unknown in Great 
Britain and most of its colonies, 332, 
582, 583 ; only two in United States 
before the war, which greatly increased 
their number and circulation, 322 ; 
their present rrtimbers, 518 (181), 663 ; 
usually not permitted by our laws, 
125,349,572(366); in some cases al- 
lowed among the " xceptions, 11 334, 
577 (386), 581 (402); involve much 
labor, especially in distribution, 582 ; 
their sale as an amusement opens the 
way for all other amusements, 19 ; 
their Sunday issues put them on the 
wrong side of moral questions, 172, 
271, 318; their contents unrestful, 327, 
334; and in most cases also coi-rupting, 
338-44; the fallacy of their plea that 
the "Monday paper" is a greater of- 
fender, 328, 582; also of their claim 
that the Sunday paper has "come to 
stay," 346; also of the plea of " moral 
necessity," 116, 345 ; also of their at 
tempt to throw the blame on the pa- 
trons chiefly, 313 ; their incongruity in 
Christian hands, 441, 521 (190), 591 
(413), 592 (414); methods of suppress- 
ing, 346, 443 ; literature, 623 (852) 
(853) ; instance of suspension, 577, (386). 

New York City, Colonial Sabbath laws 
of, 558 (311), 559 (315) (317); Sunday 
toil and dissipation of, 91, 241, 244, 
315, 512 (148), 513 (162), 578 (386); Sun- 
day mails of, 276, 281 ; Sunday notices 
of its churches, 521 (19) ; Sunday open- 
ing of its Museum in 1891, 578 (386) 
[continued by Legislature in 1892]; 
its police court decisions, 116, 487 (28); 
its police, 119, 120; " Sunday closing" 
of its saloons, 69 ; other reforms ac- 
complished and attempted, 238, 512 
(148); its Barge Office closed, 578 (386); 
its Sabbath Committee, 620 (803). 

New York State, Sabbath laws of, past 
and present, 105, 236, 485 (12), 577 (386); 
its court decisions, 236 ; its Sabbath 
status in 1892, 577 (386). 

New Zealand, " Sunday closing" in, 69. 

Noted Men, Sayings of, 75, 597 (500). 

North Carolina, Status of, 93, 578 (387). 

North Dakota, Status of, 579, (388). 

Norwav, Sabbath of, 52, 513 (164). 

Numbers, texts of, 534 (216) (217). 

Number engaged in Sunday work, 518 
(181), 655, 168. 

Occupations so engaged, 518 (181). 

Officers, see Enforcement, Rulers. 

Ohio, 579 (389). See Cincinnati. 

Oregon, Status of, 579 (390). 

Organizations for Sabbath reforms, 620 
(795), 567, 568, 569. 



670 



ALPHABETICAL INDEX. 



Paley quoted, 217 ; views of, 361. 

Papers, Sunday, see Newspapers. 

Parades, Sunday, and military drills in 
foreign lands, 44, 57, 129, 130, 131, 147; 
in U. S., 500 (109), 591 (413). 

Paris, Sunday toil and dissipation of, 
147, 196, 227, 239 ; its efforts at re- 
form, 583. See France. 

Parliament, British, Sunday sessions 
of, 283 ; votes against " Sunday open- 
ing," 179,583 ; for " Sunday closing," 
66, 107 ; Sabbath legislation needed, 
287. See Museums. 

Patriotic aspects of the Sabbath ques- 
tion, see Political bearings. 

Paul, Sabbath teachings of, 377, 541 
(246), 543 (247), 533 (211) ; teachings 
of, as to the " law," 523. 

Pay day, Monday, 419. 

Penalties of Sabbath breaking, 358, 
534 (216), 555-65, 579 (388). 

Pennsylvania, Status of, 579 (391). 

Pentecost, 629, 541 (246). 

Perils of Sabbath, 1, 11, 100-87, 653. 

Persia, Sabbaths of, 35-7, 278. 

"Personal Liberty Leagues," 485 (12), 
568. 

Petitions against Sunday work on the 
Continent, 57-9 ; against Sunday open- 
ing in England, 178 ; against Sunday 
mails in 1828-29, 272 ; more recent pe- 
titions against Sunday mails, parades 
and trains, 288, 556 (352), 567 (353), 
568 ; in regard to Columbian Exposi- 
tion, 11, 569-70. 

Pharisees, 367, 537 (233), 543 (247). 

Philadelphia, Status of, 91, 351, 390, 579 
(391), 621 (806). 

Physical benefits, see Health. 

Picnics, see Excursions. 

Pilgrims, New England, 193, 557 (304). 

Pittsburgh, 96, 97, 390, 579 (391). 

" Plays, Sunday," for children, 467. 

Pliny quoted, 550 '(253). 

Police, Some of, hostile, 119-20 ; should 
be off duty part of Sabbath, 392. 

Political bearings of the Sabbath ques- 
tion, 3, 12, 17, 247-57, 288, 672. 

Portugal, Status of, 152, 661. 

" Positive" element in Sabbath com- 
mand, 353-74. 

Post Office, see Mails. 

Prayer as a power, 448. 

Presbyterians, 590 (413), 567. 

Presidents of TJ. S. protected in their 
right to Sabbath rest by the Constitu- 
tion, 256, 644 ; proclamations by, 
against Sunday work, 76, 287 : in- 
stances of Sabbath observance by, 77, 
284 ; sayings of, 253. 

Press, Use of, 520 (187). 

Primeval Sabbath proclaimed in Gene- 
sis (ii.), and Exodus (xvi.), 360, 525 ; 
Bible intimations of, in other passages 
before the Decalogue, 526 (203), 628 
(977) ; footprints 01, in oldest records 
of ancient nations in references to sa- 
cred "seven," 527-28; confirmed by 
fact that it was always needed, 353 ; 
token of perpetuity, 8. 



Printers, Sabbath rest for, 139, 582, 659. 

Processions, Sunday, improper and ille- 
gal, 167, 171, 387, 574 (375). 

Proclamations by Presidents, 76, 287. 

Production and profits, see Wages. 

Prohibition, Favorable influence of, 98. 

Protestants in lands where the holiday 
Sunday prevails less strict in regard 
to Sunday pleasuring than in Anglo- 
Saxon countries, 41, 48, 56, 133, 139, 
144 r 149, 150, 158, 163. 177, 356, 585 ; 
but in Anglo-Saxon missions usually 
more strict. 24-50, 165. 

Proudhon, P. J., quoted (De la Cele- 
bration du Dimanche, Paris, 1850), 80, 
149, 602 (568). 

Prussia, see Germany. 

Psalms, Sabbath texts of, 535 (227): 

Public Sentiment, Power of, 119 ; ex- 
pressed by the laws, 123 ; to be led, 
not followed, by public men, 107 ; in- 
stances when too lax, 109 ; how far to 
be considered, 110; often dormant, 
122 ; imperative need of, 115. 

Punishment, see Penalties. 

Puritans defined, 557 (304) ; their noble 
characters, 180, 193, 195 ; their sacri- 
fices for the Sabbath, 427 ; not origi- 
nators of compulsory Church going, 

247, 248, 486 (20), 493 (94), 557 (300)- 
(303), 306 ; their "blue laws" a myth, 
560 (321) ; their severest laws, 560- 
64 ; their mistakes, 384, 508 (145), 511 
(156) ; slanders of their Sabbaths, 111, 

248, 619 (773) ; their " delight" in the 
Sabbath, 456, 459 ; their loyalty inher- 
ited by some of their descendants, 113, 
319, 416, 462, 621 (821). 

Quakers, see Friends. 

Quebec, Sabbaths of, 394. 

Racing, Sunday, where allowed (in 1884), 
142, 148, 150, 163 ; instances of sus- 
pension, 27, 122, 587. 

Railroads, Sunday work on, in general, 
289, 639 ; where dispensed with, 38 ; 
its extent in Continental Europe, 51, 
133, 153, 293 ; reductions there made 
and attempted, 52, 59, 293 ; instance 
of, in South America, 163 ; its extent 
in Great Britain, 289 ; reductions 
there made or proposed, 312, 321 ; in- 
troduced in U. S. by Sunday mails, 
93, 269-71 ; legal in only a few 
States, 108, 125, 571 (356) (360) (362), 
573 (372) (373), 574 i376), 576(381) (383), 
578 (387), 580 (393) (396), 581 (399) 
(401) ; not necessary, 639 ; unprofit- 
able, 639 ; found on most of the roads, 
171 ; number of persons employed in, 
518 (181) ; reductions made and pro- 
posed in, 641 ; testimony of managers 
as to, 298, 639 ; testimony of employ- 
ees as to, 293, 645-46 ; petitions against, 
293-96, 566 (352), 568 ; difficulties in 
suppressing, 289 ; responsibility of 
Christian managers and owners for, 
303, 306, 309-14 : of Christian patrons 
for, 314, 441 ; of Christian employees 
for, 308, 320 ; of ministers and 
churches for, 416, 443, 591-92 (413) 



ALPHABETICAL INDEX. 



671 



(414) ; of Congress for, 289, 566 (352) ; 
fallacy of excuse as to necessity for, 
in transporting live stock and perish- 
able freight, 640, 642-45 ; and mails, 
641, 642 ; and for transcontinental 
trains, 641 ; literature on, 621 (826), 
622 (850). See Excursions, Street 
cars. 

Reformed churches, Sabbath views, of 
592 (415). 

Religious aspects of the Sabbath, 353-85, 
522-54, 587-97, 647-48. 

" Religious legislation," Sabbath laws 
not, 194, 196, 647-48. 

Republics, their special need of the Sab- 
bath, 12, 191-98, 249, 584. See Liberty. 

Responsibility for Sunday work and 
dissipation, 413-14. 

Rest, False and true, distinguished, 372, 
525. 

Resurrection of Christ celebrated in the 
Lord's Day, 539 (241), 478, 480. 

Revelation, Book of, 548 (248). 

Rhode Island, Status of, 580 (392). 

Riding, Sunday, 27, 128, 168. 
-Riots, Relation of, to Sabbath-breaking, 
128, 244. 

Robertson, F. W., quoted, 355, 479, 597 
(506), 606 (622) ; his views, 617 (747). 

Roman Catholics, Views of, as to the 
Lord's Day, as stated by themselves, 
63-5, 593 (417), 619 (771), 620 (791); 
their Sunday pleasuring, 36, 40, 41, 45, 
128, 129, 131, 133, 139, 148, 153. 160, 
163, 165, 177, 241, 356, 370, 583-see 
Protestants ; their submission to 
stricter regulations where they exist, 
123, 394 ; their, efforts to secure better 
Sabbath observance, 54, 60-2, 485 (8), 
570— see " Lay Congress" and " Car- 
dinal Gibbons" in "Civil Sabbath ;" 
sayings of. their leaders 608 (636), 651. 

Rulers and public officers, Sabbath- 
breaking of, 27, 35, 36, 38, 44, 103, 148, 
283 ; Sabbath-keeping, 33, 38, 57, 40, 
42, 45, 53, 56-7, 76, 77, 284, 286, 402 ; 
duties of, as to the Sabbath, 287, 566, 
569 

Russia, 51,60, 127,195,661. 

Sabbatarians, see "Christian-Sabbath 
view" and "Saturday-keepers." 

Sabbath, Meaning of, 544, 533 (211), 634. 

Sabbath-breaking, see Amusements, etc. 

Sabbath-keeping, 538 (238)-54l (245). 

Sabbath laws, see Laws. 

Sabbath-schools, 56, 57, 104, 451, 467, 
548 (249). 

Sabbatic svstem, 629-32. 

Sabbaton,' Meaning of, 544, 533 (211), 
634. 

Sacrifices in Jewish Sabbath, 44, 509, 
534 (215). 

Sailors, Relation of, to the Sabbath, 30, 
397, 578, 659, 661. 

Saint Louis, 166, 168, 171, 386. 

Saloons, see Liquor-selling. 

Sandwich Islands, 24-8, 513 (164). 

San Francisco, Sundays of, 166, 171, 
386. 

Saturday the time of the Jewish Sab- 



bath, 374 ; but not known to be time 
of weekly Sabbath before the Exodus, 
375-76 ; the Fourth Commandment's 
" Seventh day" not Saturday, 375 ; 
buried as a Sabbath in Christ's bur- 
ial, 539 (241) ; its abrogation as the 
day of the Sabbath declared by Paul, 
543 (247)-547, 533 (211) ; not the same 
in every age and land, 636-38 ; sunset 
of, beginning of Lord's Day in 
some lands, 51, 509 (145). 

" Saturday half holiday" renewal of 
"Preparation Day," 28, 79, 172, 183, 
263, 392, 393, 400, 418-26, 556 (290) ; 
should cover all day for pastors, 481- 
82. 

Scotch, The, Fidelity of, 87, 164. 

Scotland, Relation of, to Puritan Sab- 
bath, 383-84 , Sunday liquor-selling 
suppressed in, 66-7 ; excellence of its 
Sabbaths, 190, 238, 279, 393, 408, 457, 
458, 519. 619 (782), 623 (873) ; instances 
of strictness, 460-61, 558 (313) ; Sab- 
bath association of, 619 (774) ; litera- 
ture, 619 (774). 

Selfishness of Sabbath-breakers, 650, 
652, 653, 654, 655. 

Servants. Household, their work on the 
Sabbath, 190, 518 (181), 532 (210). See 
Employees. 

"Seven" as a sacred number in many 
nations of antiquity, 364, 526 (203), 
616-17 (733) -(742; ; expanded into Sab- 
batic system in Israel (seventh month, 
seventh year, etc.), 629-32. 

" Seventh day," not Saturday, see Deca- 
logue. 

Seventh-day Adventists, their numbers, 
86, 596 (418) ; views of, 500 (106), 596 
(418), 625 (901), 638 (987); replies to, 
261-63, 374, 625-26 (903)-905, 635 (986) 
[see Change of day] ; exceptions fcr 
in laws, 259, 262 ; their methods of 
antagonizing the Christian and civil 
Sabbath, 247, 262 ; admissions of, 266. 

Seventh-day Baptists, their numbers, 86, 
596 (419) ; their views, 596 (419), 625 
(902), 638 (988) ; replies to and excep- 
tion for, see above ; methods, 499 
(106). 

Shabbath Shabbathon, see Sabbaton. 

Shepard, E. F., Official position of, 568. 

Sheriff, Powers of, in law enforcement, 
97. 

Sierra Leone, Status of, 37. 

Six-day :aw of France, 583. 

Smelting, 397. 

Smythe, Egbert C, 541 (245\ 613 (714). 

Socialism, Divine, of the Sabbatic sys- 
tem, 629-32. 

Socialists and Communists multiplied 
by Sabbath-breaking, 150, 166 ; re- 
strained by the Gospel, 245 ; hostility 
of some to Sabbath observance, 22 ; 
demands of some for " Sunday rest, 1 
17, 57, 140, 149. See Anarchy, Riots. 

South America, 162-65, 620 (784). 

South Carolina, Status of, 580 (393). 

South Dakota, Status of, 580 (394). 

Southern States, 92-3. 



v t i> I 



6j2 



ALPHABETICAL INDEX. 



Spain, 152, 061. 

Spiritual Sabbath observance, 477-80. 

Statistics of Sunday work, 518 (181), 655. 

Street cars, Sunday work on, forbidden 
in Edinburgh and Toronto. 21, 392, 
399 ; reduced in Norway ; considered 
as to United States. 110, 111, 400-3. 

Striking against Sunday work, 646. See 
Courage. 

Sunday, see Names 

w - Sunday line," 5, 636-37. 

" Sunday Rest Bill," Petitions and hear- 
ing, 566 (352», 567-68, 635 (985). 

Supreme Court, Opinion of, that " this 
is a Christian nation, 11 658 ; that Sab- 
bath laws are valid, see ''Civil Sab- 
bath," p. 1. 

Sweden, Sabbath in, 50, 51, 87. 

Switzerland, Sabbaths of, 50, 52, 190, 
513 (164), 592 (415) ; reforms, 661-62. 

Talmud, Evidence from, 632-33. 

" Teaching of the Apostles" quoted, 
383, 550 (255). 

Telegraphers, Sunday work of, 285, 399. 

Tennessee, Status of, 580 (395) 

Tertullian quoted, 382, 551 (262). 

Texas, Status of, 580 (396). 

Theaters, Sunday performances in, In- 
stances of, 113, 133, 147, 154, 163, 169, 
388 ; protests of actors, 512 (158). 

Theological Seminaries, Duty of, to 
Sabbath reform, 417. 

Thomson, Edward, Work of, 569 (355). 

Tobacco, Sunday sales of, 104, 125. 

Toronto, Model Sabbaths of, 21,393,582. 

Tracts, Sabbath, 610 (700). 

Trades in Sunday work, 518 (181). 

Traffic. Sunday, Instances of, 36, 136-37, 
160, 161, 167, 168, 170, 388, 391, 579 
(388) ; reductions made and attempt- 
ed, 66, 405, 582-662, 571-72, (362) (368) ; 
instances of partial closing, 129, 133, 
163 ; where wholly or nearly suspend- 
ed, 25, 26, 30, 34. 41, 51, 62, 130 ; for- 
bidden by Roman Catholic Church, 
63 ; instances of individuals refusing 
to buy or sell for conscience 1 6ake, 



31, 32, 35, 43; literature, 623 (868). 
See Hebrews, Liquor-selling. 

Traveling, Laws against, 110-11, 120 ; 
custom of, 130, 628 ; temptations of, 
519 (186). See Driving. 

Turkish Empire, 43-9, 130-32. 

Universalists, Views of, 596 (421), 100. 

Utah, Status of, 94, 168, 580 (397). 

Vermont, Status of, 581 (398). 

Virginia, Status of, 581 (399). 

Visiting by Jews on their Sabbath, 369; 
Sunday, instances of, 26, 41, 43, 93, 
130, 167, 168 ; arguments against, 42, 
400, 466, 589 (411). 

Waffle, A. E., Book of, 632 (979). 

Wages, Effect of Sabbath-keeping on 
product, profit and wages, 214-23, 
585-86, 639. 

Waldenses, Fidelity of the, 383. 

Wales, Status of, 68, 87, 292. 

Washington, George, quoted, 76, 253. 

Webster, Daniel, quoied, 78, 237. 

" Week," Origin of, 526 (203), 628. 

West Virginia, Status of, 581 (401). 

Wisconsin, Status of, 581 (402). 

Woman's Christian Temperance Union, 
see Bateham. 

Wood, William C, Book of, described 
and quoted, 632 <980). 

Workingmen, God's Sabbath law es- 
pecially for, 30-1. 190 ; Constantine's 
also and other civil Sabbath laws, 231, 
232 ; the cause of the Sabbath the 
cause of, 3, 8, 653-55 ; the right of, to 
the Sabbath respected, 41 ; imperiled, 
1, 11 ; guarded, 21, 66, 178, 583 ; taken 
away, 134, 150 ; without even pecu- 
niary gain, 217 ; by aid of the govern- 
ment, 285 ; sometimes by their fel- 
lows, 213 ; sometimes by their own 
attacks on the Sabbath, 191, 226, 387 ; 
quotations on relations of Sabbath to, 
75-80, 598 (525) ; literature on, 623 
(860). See Wages. 

World's Fair, see Expositions. 

Worship, Sabbath, 84, 85, 477-80. 

Wyoming, Status of, 581 (403). 






Sunday PArEits, 1883, 1892, shown by 2 figures after State or Territory (authori- 
ty, Howell's Newspaper Directory) : Ala. 9, 12; Alaska, ; Ariz. 6, 4 ; Ark. 3, 4 ; Cal. 
23, 27 ; Col. 10, 17 ; Ct. 4, 6 ; Del. 1, 3 ; D. C. 6, 9 ; Fla. 2. 7 ; Ga. 19, 16 ; Id. 2, 3 ; 111. 
31, 49 ; Ind. 19, 27 ; Ind. Terr, and Ok. 0, 4 ; la. 13, 21 ; Kan. 8, 15 ; Ky. 8, 21 ; La. 9, 
16 ; Md. 5, 5 ; Mass. 5, 13 ; Mich. 11, 22 ; Minn. 4, 8 ; Miss. 3, 4 ; Mo. i6, 31 ; Mon. 3, 
5 ; Neb. 4, 9 ; Nev. 6, 4 ; N. H. ; N. J. 4, 21 ; N. M. 3, 3 ; N. Y. 58, 70 ; N.C. 5, 7 ; 
N. D. 4, 3 ; O. 29, 34 ; Ok. (see Ind. T.) ; Or. 6, 6 ; Pa. 40, 41 ; R. I. 5, 4 ; S. C. 4, 4 ; 
S. D. 5, 8 ; Tenn. 9, 13 ; Tex. 18, 22 ; Ut. 2, 4 ; Vt. 0, 1 ; Va. 3, 14 ; Wash. 2, 11 ; W. 
Va. 3, 5 ; Wis. 13, 24 ; Wy. 2 2. Total 1883, 456 ; total 1892, 660. Gain, 204 in 9 years, 
about twice as rapid as population, but gain for two years past is only 10 — the total 
in 1890 being 650, of which only 151 were papers issuing 7 days a week (all but 20 of 
these morning papers), out of 1536 dailies in all. 205 issued Sunday but not Monday, 
and i lie other 294 were weekly papers dated u Sunday," but usually printed and some- 
times Bold Saturday. The circulation of all dailies reaches about half the people in 
the land ; t he Sunday papers, being less than one fourth of all, if of same average cir- 
culation as others, would reach one eighth of the families. If their circulation is 
double that of other papers, on the average, they reach only one fourth of our fam- 
ilies ;is yet. Only six of them hud 100,000 or more circulation for Sunday issue in 
1890. 



3035 



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